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for the right performance of it, fupposed to be a christian duty. My bufinefs therefore must be to explain,

I. WHAT it is that Chriftians are obliged to do in general, with regard to almf-giving.

II. THE true meaning of this particular caution, of not doing it before men, to be seen of them.

I. WHAT it is that Chriftians are obliged to do, with regard to almf-giving. And this will best be done, by confidering, (1.) To what perfons we are to give. (2.) What, or how much. (3.) When,

or at what time.

(1.) I begin with the firft, where I am to fhew, to what perfons we ought to give. And these, no doubt, are properly those who are in want, and are not able to help themselves. If they can do this, tho' they be in want, 'twere better even for themfelves, as well as for the public good, that they are left to their own induftry, than fuffered to prey upon the fruits of other mens labours, while they indulge themselves in floth and idlenefs: for idleness is the greatest corrupter both of body and mind, an enemy to the health, a certain fixer of poverty, when men are once fall'n into it, as well as the ufual cause and occafion of falling into poverty; the feed-plot of many misfortunes, the parent of many vices, and the fpring of feveral public and mischievous crimes, the peft of a common-wealth, and what apparently tends to its decay and ruin. In confideration of which evils, the Apoftle St. Paul wrote thus to the Theffalonians, *For even when we were with you, this we commanded you, that if any man would not work, neither should he eat. And

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afterwards speaking to fuch as these, he says, † Now them that are fuch, we command and exhort by our Lord Jefus Chrift, that with quietness they work, and eat their own bread. The proper objects of charity, therefore, are poor, helpless orphans and widows; fuch fick, and aged, and decayed perfons, as are not able to help themfelves; to affift thefe is a fingular piece of charity, and this charity an eminent part of Chriftianity, a pure and undefiled religion. So St. James hath told us, Pure re‡ ligion and undefiled before God and the Father, is this, to vifit the fatherless and widows in their affliction, viz. to comfort, fupport and relieve them in the affliction they labour under. But as thofe who are unable to help themselves are the objects of compaffion, and to be relieved on that account; fo are there certain other circumftances to be confidered in this cafe, as requiring a more efpecial charity.

proper

As first of all, if the perfon fell into. want and poverty, not by his own neglect or vices, not by idlenefs or debauchery, but by calamities either in his body or estate, which it was not in his power to prevent: This cafe requires an especial favour. Here God in the way of his providence prepares an object for our charity, and therefore no doubt requires a freer exercise of it, than where a man makes himself fo by that which God forbids, by idleness, luxury, and excefs.

AND then again another circumftance, which commands a more efpecial charity, is, where the perfon is a Chriftian, and that not only in profeffion, but in practice too. And this is that which St. Paul confidered, * As we have therefore opportunity, let us do good unto all men, especially unto them who are of the houshold of faith. There is a chari

2 Theff. iii. 12.

James. i. 27.

* Gal. vi. 10.

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due to all who ftand in need of our affiftance, but more especially due to them who make profeffion of Chriftianity, as being fellow-members with us, of the body of Chrift, and heirs of the fame glory that we our felves expect from him; and therefore fpiritually related to us, and more particularly dear to Chrift himself, and therefore worthy of more regard, where other circumstances are alike, than those that have not fo much of the divine image upon them, and of his grace in them.

ADD hereunto a third circumftance, that ought to recommend a poor perfon to our efpecial confideration; namely, natural kindred and relation to us. For as the proper rule of charity, firft requires a provifion for a man's own family; infomuch, that He is worfe than an infidel, who provides not for them of his own house: fo the next care it requires, is of the branches of the fame house. But here obferve, that I fpeak of the matter of charity only; for as to publick places and offices in Church or ftate, no doubt, but a fit and able perfon is to be preferr'd before a relative; because publick offices are defigned for publick advantage, and therefore the best qualified are to be chofen without regard to blood and affinity, unless a near relation be equally fit, or at leaft fufficiently and duly qualified; and this may fuffice to fhew the propereft objects of our charity. Proceed we now to the

(2.) SECOND point, which is, how much we ought to give: And here the general rule is, that we give according to the wants of others, confidered together with our own ability. Where I fhall lay down these two rules. First, That we are not fo to give, as to exhaust the very fountain. But yet, fecondly, That we are obliged to give liberally, with regard to our eftates and power,

† 1 Tin. v. 8.

FIRST, We are not so to give, as to exhaust the very fountain, to difable our felves from being in a capacity of giving more. For if to give, be to do a good action highly acceptable to God, and agreeable to our own minds; is it not abfurd and childish, by an over forward zeal, to run our felves out of breath for it; and out of mere eagerness of the duty, to destroy our own capacity of performing it? Befides, were there any obligation upon us from God to break our eftates into pieces, and to diftribute them to the poor, how would it confift with the other obligations, which he has certainly laid us under, of providing for our families, according to the degree we are planted in? Or fuppose there were no families to be taken care of, what would be the iffue of fuch an extravagant bounty, but a vain and useless reciprocation? For when I had by this means made my self poor, another muft put himself into the like circumftances to enrich me, and fo on in an endless circle of change and confufion to no manner of purpose. For though our Lord required a certain young man to fell all he had, and to give to the poor, and to follow him (who no doubt would have provided for him, had he complied with that command) the precept there was only a trial, whcther his forward client could find in his heart, or . not, to quit all his worldly poffeffions for the fake of religion, if times fhould come that might make it neceffary, as afterwards the times of perfecution did. So that it implies no more to us in general, than that whofoever will be a Chriftian in earneft, muft fit fo loose to all the enjoyments in this world, as to be fincerely ready and willing to part with them; how great, how dear foever, when they cannot be kept without quitting his religion and a good confcience. But no part of the Scripture, that I know of, obliges us by any

ftand

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ing law to part with all we have in charity to others, and thereby reduce our felves to want.

YET, fecondly, There is no doubt, but that every man ought to give liberally, with respect to what eftate he hath. This is fuggefted in the words, *Give alms of fuch things as ye have. Tho' ye have neither filver nor gold to give, yet give of fuch things as ye have. From whence it appears, that there is a bounty demanded even from meaner perfons, a liberality required in them, and much more from thofe of fortunes or eftates. But that which does most effectually fhew, that God requires us to give liberally, is, that the reward of charity fhall rife in proportion to the generofity and greatnefs of it. So St. Paul tells us, He which Joweth Sparingly, fhall reap sparingly; and he which foweth bountifully, fhall reap bountifully. To the fame purpose is the exhortation that follows, Every man according as he purpofeth in his heart, fo let him give; not grudgingly, or of neceffity: For God loveth a chearful giver. God requires that we give with free and chearful minds, and therefore hath not punctually determined the very fums, or the ftrict proportion to be given, but left that loose and unfettled, that there may be room to fhew our liberality. But I have faid enough of this head, to make way for the

(3) LAST point, when we ought to give. The. refolution is, that we are obliged then to give, when christian prudence fhall determine, that it is most seasonable so to do. And though I will not fay, that it is always, in all cafes, and in all circumftances, to be our rule, to give speedily, and without delay; yet it is generally fo, and that for two very good reafons.

*Luke x. 41.

2 Cor. ix. 6.

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