tempt which they deferve. These are Methods, by which those of Rank and Influence may do much greater Service to Mankind than large Liberalities would do; and by a contrary Behaviour, in any one of the above-mentioned Instances, they may easily be Authors of more Mischief than their whole Eftates would compenfate for. Now the Apoftle hath deter mined, that though they beftow all their Goods to feed the Poor, yet if they have not the Charity to act in other Refpects as they ought, it will profit them nothing".

But ftill, though Almfgiving is by no Means the whole of Beneficence, yet it is an effential Part in those whom God hath qualified for it, And he hath given them all Things richly and in Plenty, not merely for themselves to enjoy, in the vulgar Senfe, but that others may enjoy a due Share of them, and they the Pleafure of imparting it; the worthieft and highest Enjoyment of Wealth that can be. This therefore is the Purpofe for which we should remember we are intrufted with it, and be bountiful in Proportion to the Truft; for to with-hold but Part of what is due, knowingly, is the fame Kind, though not the fame Degree

by Cor. xiii. 3.

of Unfaithfulness, as to with-hold the whole. Indeed how much exactly is due, God hath no where determined; nor could there, in the Midst of so great a Variety of Circumstances, have been given particular Rules, fitted to every Cafe: nor hath any pious Mind, that endeavours to judge and act as rightly as it can, the leaft Reafon to be anxious for Want of a more precife Knowledge, where it is not to be had. But, in general, that both our Charity and our Generosity should bear fome decent and liberal Proportion to our Abilities, and the Rich in this World be rich in good Works alfo, not only the Text enjoins, but common Reafon dictates; and if we are deficient, the poor Widow, with her two Mites, will far outdo us in that very Virtue, by the Practice of which our Maker justly expects. we should appear distinguished.

Nor is it fufficient for the Rich to give plentifully, but they must do it, on every fit Occafion, fpeedily; be ready to diftribute, and not stay till the Circumstances of the Poor are beyond Recovery, or their Spirits broken under the Weight of their Misfortunes, but make Hafte to help them, and, as far as poffible, pre

Mark xii. 42.

vent Diftrefs. Say not unto thy Neighbour, Go and come again, and To-morrow I will give, when thou haft it by thee, and delay not to fhew him Mercy. Nor is it enough to be outwardly expeditious, but we must be inwardly willing to communicate; not part with our Benefactions grudgingly and of Neceffity, as obeying the Divine Command merely because we dare not difobey it, for God loveth a chearful Giver. To the Poor indeed it is all one from what Principle we give, but to us the Difference is infinite. In the Heart lies all the Value. Ever fo little will be accepted of Heaven, if it proceed from a Mind that would gladly have done more; and ever fo much will be defpifed, if we fecretly wish we could have faved it. St. Paul's Exhortation therefore is of unspeakable Importance: He that fheweth Mercy, let him do it with Chearfulness. And indeed, what can we have more Cause to rejoice in doing? It is very comfortable to think, that we are able; it is delightful to think, that by our Means the Miseries of God's Creation are leffened; it is no fmall Satisfaction to be loved and bleffed in this World, but it is the greatest poffible

d Prov. iii. 28.

ix. 7.

• Ecclus. xxix. 8.

Rom. xii. 8.

f 2 Cor.

to lay up in Store for yourselves a good Foundation against the next, that we may lay hold on eternal Life, and have it faid to us by our Judge at the laft Day, Well done, good and faithful Servant, thou hast been faithful over a few Things, I will make thee Ruler over many Things: enter thou into the Joy of thy Lord'.

I

* 1 Tim. vi. 19.

Matth. xxv. 21.

SER

SERMON X.

MATTH. xi. 5.

And the Poor have the Gospel preached to them.

THE

HESE Words are Part of our Saviour's Answer to the Disciples of John the Baptift, who came to inquire, whether Jefus were himself the Meffiah, or only a Prophet commiffioned to foretel his Coming. For it appears from the firft Chapter of St. John's Gospel, that many of the Jews expected, befides Elias, another Prophet to precede or accompany their great Deliverer: inistaking perhaps the Prophet defcribed, Deut. xviii. for an Attendant of the Meffiah, inftead of the Meffiah himself, whom they were apt to confider only in the Character of a King. And as Jefus had now manifested himself some Time to the World, without taking this Character

upon