communicate Now doing good will extend as far as there is any thing that can be the object of our Charity and that being the Body and Soul of those to whom we owe this it will reach to all the outward and inward temporal or spiritual wants of our Brother To the former will belong the feeding the hungry the cloathing the naked the taking in the stranger the visiting the sick and imprison'd the ransoming the captive the relieving the opprest c. To the later the comforting the sorrowful the assisting the weak the reforming the vitious the instructing or advising the ignorant the imparting to them the knowledge of God and his ways the teaching them the Principles of Religion praying for all men and studying the good of their immortal Souls and as far as God shall enable what of this we cannot do by our selves to do it by others by providing fit means and persons to carry on these charities that so neither the Body nor Soul of our Brother may be left naked or hungry none of his wants may be left unprovided for Now this we cannot be too intent upon this is that wealth in the pursuit whereof we cannot be too covetuous cannot too much set our heart upon it for as to the frequency of such actions the rule is we must be rich in good works as to the sincerity and constancy of our affections ingaged therein we must be ready to distribute willing to communicate And that as the best proof we can give of our trusting in the living God who giveth us richly all things to enjoy For by this we make it appear that as we look upon Him as the fountain of all so to this fountain we desire all the stream's should again return By this we make it appear that 't is to his power his goodness his wisdom his Justice his faithfulness and truth we commit all for to be the living God is all this It being the same thing to be the fountain of life and of all other perfections whatsoever This is all I shall say as to the extent and manner of acquitting our selves in this Duty as it 1. reaches all the wants of our Brother and 2. requires the sincerity and constancy of our affections and 3. is the best proof of our trusting in the living God to which for the farther illustration of its excellency I might add 4. the perfection of the Rule we have for it which is no less than the whole Law and Gospel the summ of both being Love and Charity with 5. the perfection of the great example of this excellent Grace which is God Himself for He 1 John 4. 8. is Love all the works of Creation and Redemption are but one display of his beneficence Our Lord Jesus Christ too our great Redeemer he is all Love 't was that brought him down from Heaven that carried him through all he did and suffer'd for us here below and that now employs him as our Advocate and Intercessor at the right hand of the Majesty on high Nor is the holy Ghost any thing but the Spirit of Love Gal. 5. 22. 't is Love that he sheds abroad in our hearts and by Rom. 5. 5. what alone the highest honour certainly as well as the highest happiness of the Creature we can be made perfect even as our Math. 5. 48. Father which is in heaven is perfect But these are too large topicks to be enter'd on at present what therefore we must content our selves with is what was observ'd from the third part of the Text viz. III. The encouragement to this Duty in the certain reward that will attend it expressed in those words Laying up in store for themselves a good foundation against the time to come that they may lay hold on eternal life The Foundation is the chief strength and support of every building the more firm and durable that is the more firm and durable will be whatever is superstructed on it This our Lord hath most aptly set out in his Parable of the wise man building his house upon a rock and the rain descended and the flouds Math. â— 24. 25 came and the winds blew and beat upon that house and it fell not for it was founded on a rock Now no rock so sure as that of Charity the rains may descend the flouds come the winds blow and beat upon the house that is thus founded sickness afflictions persecutions tryals temptations death judgement are these rains these flouds these winds but it will not cannot fall It hath the word of God which must stand for ever to uphold it for so 't is written you heard it in one of the Chapters read this day * The Chapters read were Is 32. for the first lesson Math. 25. for the second the liberal deviseth liberal things and by liberal things shall he stand Is 32. 8. again blessed is he that considereth the poor the Lord will deliver him in the time of trouble the Lord will preserve him and keep him alive the Lord will strengthen him upon the bed of languishing thou wilt make all his bed in his sickness Psal 41. 1. 2. and Math. 10. 29. 30. There is no man that hath left house or brethren or sisters or father or mother or wife or children or lands for my sake and the Gospel's 't is only exalted Charity can lead us to such high degrees of self-denyal but he shall receive an hundred fold nâ—w in this time houses and brethren and sisters and mother and children and lands with persecutions and in the world to come eternal life Would we have this still more expresly take it then in that account there is given of the manner of proceedings to be at the day of judgement according as men shall have done good been rich in good works ready to distribute willing to communicate for so we read Math. 25. 34. 35 36. Then shall the King say unto them on his right hand come ye blessed of my father inherit the kingdom prepared for you from the foundation of the world for I was an hungred and you gave me meat I was thirsty and ye gave me drink I was a stranger and ye took me in naked and ye cloathed me I was sick and ye visited me I was in prison and ye came unto me And what now will encourage to the duty if not the having whatever of Charity we do to others accepted of Christ as done to himself what so crown all as when by every the least Alms we shall do for his sake we shall be intitled to his kingdom But besides that it is written and they are the promises of him with whom is no variableness or shadow of turning so in reason it cannot be otherwise For can we if I may so speak ingage the living God for 't is to him we lend what we give to Prov. 19. 17. the poor 't is for his sake we yield up our present possession in the works
not only what thou givest but the charity by which thou art moved to give it is thine own not another man's charity thine not the good man's who perswades it For as to him who visits thee in thy sickness and presses the good work 't is charity in him at any time to see the needs of the poor supplied the outward or inward the temporal or spiritual wants of mankind provided for But what is that to thee who had'st never thought of it before and it may be even then art ready to take away with one hand what thou givest with the other Thou dost so certainly if all be not with a willing mind and 't is but an ill proof of its being so that thou hast hitherto forgotten not to say opposed it 'T is well in him to give and in thee to take the direction at any time well if thou art then well-disposed when thus moved to it But all this can be but like a death-bed repentance which may be true may be serious may be safe but is under those difficulties leaves those doubts in the scrupulous mind that 't is very seldome comfortable 4. It must be then when we can hope to make what we give best to answer the ends of charity and that in all likelyhood is so when 't is timely thought on and all disposed of in a man's life-time by himself and not another For if left to the man that comes after me as the Preacher instructs us who can tell whether he shall be a wise man or a fool 2 Eccles 18. 19. yet shall he have rule over all my labour wherein I have laboured and wherein I have shewed my self wise under the Sun As how often is it seen that the first Trustee the first Executor of other's charities quite inverts and overthrows the intention of the Donor I could instance in four or five of the greatest benefactions of our times no one of which answers the pious design of the liberal Benefactors Either the charity falls short of what it should be or of the end for which 't was given Indeed 't is the general fate of the Orphan to be left forlorn Thou would'st leave thy Child Fatherless and why should'st thou think to meet with those bowels in another which thou so long with-heldest from it thy self Why should'st thou when dead expect to find greater charity from a stranger than whil'st living thou shewed'st to thy own works No the wise and good man will if possible be his own Executor here It is only for the Ostrich which God hath deprived Job 39. 14 15 16 17. of wisdom neither hath he imparted to her understanding to leave her eggs in the earth and warm them in the dust and forget that the foot may crush them or that the wild beast may break them she hardeneth her self against her young ones as though they were not her's her labour is vain without fear Is it the curse on him who getteth riches and not by right that like the Partridge that setteth on eggs and hatcheth them not he Jer. 17. 11. shall leave them in the midst of his days and at his end shall be a fool and can'st thou make it thy choice to expose thy self and charity to the same fate Take rather the counsel of the wise man If God hath put Eccles 9 10. it into thy heart to do good do it with all thy might for there is no work nor device nor knowledge nor wisdom in the grave whither thou goest Leave it not to another to pervert the design Leave it not to the wisest Chancery to make thy will for thee Leave it not to those to finish whose interest if any such there be 't was to obstruct it whil'st thou did'st survive and are not more likely to see it better done when thou art gone Nay I was going to say leave it not to thy self if it may be sooner to do it later For thou knowest not Prov. 27. 1. what a day may bring forth Expose not thy self to the temptations of the Adversary Expose not thy self to the temptations of any of his instruments Expose not thy self to the temptations of thine own deceitful heart Thou knowest not what a change time and place and persons may work thee to Thou knowest not what the changes and chances of this world what the thief and the moth may challenge to themselves Thou knowest not what a moth it may be on thy other Estate to withhold what is once devoted Thou knowest not what a curse it may be upon all if thou once begin to procrastinate and prevaricate with him who gave thee the riches thou had'st vowed to his service Thou knowest not lastly and 't is the terror of terrors what a provocation it may be to that good spirit of his who first moved thee to the good work to withdraw his grace and quench that very charity himself had inspired I shall conclude this with that of the Apostle ye did run well who Gal. 5. 7 8. did hinder you that ye should not obey the truth this perswasion cometh not of him that calleth you 5. It must be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this the present age and time whil'st men live because so done is best for the Example of others And so the rule is let your light so shine before men that they Mat. 5. 16 may see your good works and glorifie your father which in heaven We are not 't is true to do our alms before men to be seen of them We are not to sound a trumpet as hypocrites do in the Synagogues Mat. 6. 1. and in the streets that we may have glory of men We are v. 2. not to let our left hand know what our right hand doth But though we do not our alms for these ends yet may they not be so seen of men that they seeing may be invited to do the same may they not be done so that God may have the greater glory May not both right and left hand be lifted up in his praise These are ends we ought to serve in our charities nor can we be too publick in that which ought to be for the Example of others Fear not this therefore O pious Soul hasten the work by which thou hopest to lead on others to write after the same Heb. 11. 4. copy If as 't is said of Abel being dead thou would'st still speak it must be by what thou dost being alive Be not afraid whil'st thou dost it for the honour of thy great Master to let that be known which cannot be concealed as some things there are which are in their own nature publick and will not be done incognito be not afraid to give the Example which will increase thy reward by raising up others to endeavour to gain a share in the same Nothing will make the crown of glory hereafter sit so well on thine own head as that thou hast been the
subject to from others 2. the Flattery they are so apt to act towards themselves 3. Are those many lusts fed and served by their riches which make them so stupid and brutal as to forget themselves their Brother their God 2. But is there too so very little reason they have to be thus high-minded as 1. From the uncertainty of the riches they so much trust in so 2. From the certainty of much better riches to be had by trusting in the living God 1. Is there that uncertainty in the riches of this world not only as to the gaining retaining or enjoying of them but as to any relief they are capable of yielding to the possessors of them when they stand most in need of it i. e. 1. In the time of Tryal or Temptation at present or 2. At the honour of death or day of judgment 2. Is there on the contrary that certainty of much better riches to be had by trusting in the living God II. Is the Duty here required whereby to evidence this trust in him to do good to be rich in good works ready to distribute willing to communicate III. Is the great encouragement to this Duty in the glorious reward that attends it laying up in store for themselves a good foundation against the time to come that they may lay hold on eternal life USE I. Let this then be to shame the rich in this world in this their confidence Hast thou considered Oh vain man what 't is thou art proud of a little yellow Dust a little thick Clay things made for the canker and rust for that 's the best that can be said of gold and silver The food of Moths the Mother or Daughter of Corruption for such is thy purple and fine linen such thy sumptuous fare are these the mighty purchase for the reason â—â—d understanding the hopes and desires of an immaterial immortal being such thou art if thou rightly conceivest of that Soul within thee to place its glory and happiness in But supposing the things themselves to be ever so valuable supposing thou wert ever so wealthy ever so laden with this thick Clay What is there he hath to be proud of who Habac. 2. â— hath received all he hath If thy wealth be more than others Is not thy debt so too If it be what thou needest Is not thy indigence greater than their's whose wants are more easily supplyed whose infirmities are not so importunate and craving Or is it so great a matter to boast of that thou art the greater Beggar Or if it be not what thou needest why is thy heart so lifted up for that in which thou art only a Steward and 't will import thee to be a faithful one only the Servant of the poor for whom thou hast received it For think what thou wilt of thy large possessions none hath title to more than he stands in need of What is beyond this is not thine but their's who want it more than thou dost Hence that of the wise man Prov. 3. 27. withhold not good from them to whom 't is due 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Lords of it those in whom the right and propriety is when it is in the power of thine hand to do it It being in thy power it 's being what thou canst give the Right and Title escheats to him Let St. Basil give us the comment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is the bread of the hungry which thou detainest among thy stores The Garments of the naked which thou keepest in thy Wardrobe The shooes of him who goes barefooted which lye rotting by thee The mony of him who is in want which thou digging hidest Shall I go on in his elegant strain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How shall I bring to thy view the inward passions of the poor man's afflicted mind that thou mayest know from how many how deep sighs and groans thou gatherest thy stores Shall I shew thee the Widow's and Orphan's tears squeezed into thy full cups Shall I shew thee thy other injuries and oppressions under which so many unrelieved necessitous wretches pine away in secret Shall I shew thee poor unregarded Lazarus lying at thy door abandon'd only to the Charity of thy dogs less Churles than their Master to lick his sores But shall I shew thee too thine own door shut against thy self shall I shew thee soon turn'd out of the possession of all for that uncertainty too attends these things that thou knowest not how soon death and Hell may call thee hence Or shall I shew thee in the mean time all withheld from thee whilst thou art in this plenty thy drunkeness and Surfeiting leaving thee neither the palate to relish nor the stomach to digest what thou so greedily surchargest thy self with Or If permitted to make a little longer stay here If life and health be otherwise lengthen'd out to thee yet as the wise man speaks Eccles 5. 12. will thy abundance suffer thee to sleep Are not fears and dangers cares and solicitudes always thy waking dreams which will never let thee be at ease To think of the fraud and rapine to which thou art always exposed of the prey thou art to every malicious or envious eye What a large mark thou art for fortune to be still aiming at What the accidents and hazards that on every side attend thee What thou hast 't was so in the wealthy Job a more pious but as deplorable an example as to his outward losses for the Sabeans in one place what for the Chaldeans in another Job 1. 15 17. What for a fire from heaven v. 16. what for a storm or tempest v. 18 to seize on What for the boils ch 2. 7. for diseases and maladies the fruits of thy intemperance to smite thee in from the sole of the foot unto the crown What lastly for Satan himself to be fixing all his other temptations in See now the difference between him who hath nothing to loose and him whom the abundance of his riches is always exposing to those losses than which nothing can be greater but only the loss of that immortal soul which must perish with them And see now what reason the rich have to be high-minded and trust in such uncertain riches As well may the mariner be proud of the wind that fills his sails but at the same time blows up the storm to endanger him and the vessel in which he is sailing As well may the captive be proud of his chains and please himself with the musick of his gingling fetters As well the man in a fever chew the cud on the dainties which gave him his disease For all this is the wealth of the covetous worlding in his furious pursuits of it He tumbles and tosses about in the hot fit and yet is still more and more inflamed with an unsatiable desire of what doth what must undo him He 's