THE Words are a general Exhor­tation to Charity; and tho', if we nicely refer them to the fore­going parts of this Chapter, they more particularly point out that Mainte­nance which is due to the Ministers of the Gospel; yet the Apostle, in the preceding Verses, having fix'd and stated the Rewards due to Benefactions of that kind; seems in the Text to have turn'd the Discourse, and more immediately to apply himself for the Relief of the whole body of Christians, and of Men.

We are to do good unto all, without ex­ception; No Respect either of Nation or [Page 2]Religion, should stop our hands, but we must reach out our Help and Assistance, as far as we are able, and in a due proportion to the whole Race of Mankind, that shall be Indi­gent and Necessitous; and our Charity ought to know no other limits or bounds, than those which God hath prescrib'd unto the World it self.

Men otherwise would frame too many and frequent excuses, to free them from this Duty; Self-Love (which is found even in the best) would make Charity, not only begin, but terminate at home too: And either prejudice from without, or a principle of Covetousness from within, would up­on all Occasions dwindle this extensive Vertue into so small a thing, that hardly a Remnant out of a Remnant would be Chosen as Objects of our Beneficence: And if we did not slip all Opportunities, yet at least we should lay hold on very few to do good.

Our Tempers of themselves are rough and Cruel, but when embitter'd by Feuds and Animosities, by differences of Nation, Party, or Religion, they often grow so very fierce: That had we no other tyes upon us to be Charitable, than what our own Wills would [Page 3]prompt us to, there would be few found so much our Friends, as to deserve our kind­ness, and the Perversness of our Constituti­ons would easily perswade us, not only to leave our Enemies unrelieved, but also to press on their Necessities, and even help to their un­doing.

But whate're Nature of her self may dictate to us, whate're our Heats and Passions may suggest; yet sure we are, the Apostle here instructs us better, As we have opportunity to do good unto all Men, tho' more especially unto them of the Household of Faith.

In which words, tho' doing good relates more to the Charity of the Actions than the Affe­ctions, yet both being included in them, I therefore, as occasion serves, shall in the fol­lowing Discourse, speak something to each Branch: That so I may the better answer both the Ends and Designs of our present meet­ing: The one to promote Brotherly Love and Affection; the other, which is the result of this Love, the Relieving of the Poor and the Necessitous.

And in order to this,

• 1. I shall first enquire to whom, and how far this Duty doth extend.
• [Page 4]II. Secondly, I shall enquire when we may be said to have an Opportunity to do it.
• III. Thirdly, I shall lay down the Measures of our Charity to all Men, and to the House­hold of Faith.
• IV. And fourthly, and lastly, shall more particularly apply the words unto the occa­sion of our present coming here together.

1. And first, how far the Command doth here extend, which is to all Men. For if we are to do good to all, then there are none but may upon occasion stand in need of our re­lief; and if so, the Consequence is easie, that all Men too may in their Course have the Opportunity to relieve.

The vicissitude and change of Causes and Effects, placeth all things in uncertainty be­low: And in the Circle, he that to day ap­pears upon the heighth of the ascent, may up­on the turn to Morrow, be wheel'd unto the opposite and lowest point. The Course of Providence is wonderfully described by Eze­kiel, when he makes it as Wheels within Wheels: Where, tho' some may be so small as not to be discern'd, yet still they have their use in the mighty motion, and aptly serve to carry on the great work of the Creation.

The whole Texture of the World stands [Page 5]and depends upon the mutual connexion, and subserviency of one part unto another: And there's not the least Atome or part of Matter, but what hath its share both in the composition, and upholding of the Frame; And if so, why should we think any of Man­kind so mean and little, as may not some way be serviceable to the preservation of the lesser World called Man?

Riches and Poverty, Inability and Power, are not absolute, but relative things; and there's no perfection to be found, but only in God himself, who is the Fountain from whence all Power and Plenty are derived. So that the whole case is wound up in the degrees of more or less: All in their Propor­tions have their turns to do good: He that receives from one placed in an higher Sphere, at the same time may give to one that's in a lower, and so successively it goes on, till at last all comes to be closed and wrapped up in the Infinite of Infinites, in God him­self, who is in All, and over All.

The common distinction which the World hath put betwixt Rich and Poor, hath made a great part of men think themselves excus'd from all Acts of Charity; that it is their business to receive and not to give; And the [Page 6]reason of this is, because we are generally minding what we are not, not what we are: Have our Eyes tending upward to look at those above us, but never vouchsafe to cast them down upon such Miserable Objects, upon whom the influence of our Bounty might very well descend.

St. Paul, 'tis true, in his 1st Epistle to Tim. the 4th Chapter, and the 17th Verse, seems to make some distinction in the case, and to lay the whole Burthen of the duty of Benefi­cence upon the Rich, and perhaps he doth somewhat more particularly address himself to Persons of the greatest Fortune: But in general, by the Rich here, and in other parts of Scripture, is meant no more than barely Men of Power and Ability: And then the words may run thus, Charge those that have wherewithall, and are able to give, to distri­bute, and to communicate to those that have not. And in this sense, all Men who shall in their respective Capacities, at any time be a­ble, are to be accounted as the Rich, and therefore chargeable as such.

But Tobit in his 4th Chapter, and 8th Verse, plainly states the matter, where he says, Be merciful after thy Power: If thou have much, give plenteously: If thou hast little, do thy diligence gladly to give of that little.

At the same time the Rich Men cast their Gifts into the Treasury, the Poor Widow also brought her Mites, and which is more, the last remains of her whole substance; which if it had not been her duty, must have been judg'd madness and extravagance; but since we find our Saviour gives so great a com­mendation to the Act, we have all the reason in the World to think, that there is none so mean, but in some cases is obliged to give, tho' at the same time he knows he is parting with his All.

The Reason of this is founded, not in Pro­vidence alone, but in the Common Laws of Nature and Society, which obligeth all Men and Creatures to a preservation of their kind: And he that thus gives, may reasonably ex­pect in the same manner to receive; and if that great Rule of doing unto others as we would they should do unto us, were truly kept; no one need fear a loss by, or want encourage­ment to such a Charity.

Let us suppose two Men reduced unto the lowest ebb, levelled with the very Dust from whence they sprang, and, as nigh as may be, placed in the same equality of ill For­tune; yet some intervening Circumstances, either of time or place, may make a strange [Page 8]alteration in their case, and make the one become a necessary Benefactor to the other: If kind Heaven hath thrown a piece of Bread into one's Hands, tho' perhaps just enough to supply his own Hunger, and he knows not at that time where to have another, yet if he sees his Brother dying, and starving by his side, he ought to relieve him with a part, and will other ways be guilty of his Blood, and charg'd with cutting off a Member of Christ's Body.

If the Widow of Zarephath had refus'd to obey the directions of Elijah, tho' the Famine was then so sore, that she was preparing to eat her Morsel and to dye; she and her Son had perish'd in the destruction of the Prophet, the Meal had wasted, and the Cruise had fail'd.

But now, should all not hold that hath here been said to this particular Branch of Charity, Beneficence, yet there are some ca­ses, where all Men in general seem to be upon the Level to do good.

If a Rich Man and a Poor should walk together, and the one fall into a Ditch, Na­ture hath lent each an hand to help one a­nother out; and if either is assaulted, both are in a capacity to defend.

The poorest Begger that lies upon a Dung­hill, may be as fit to give Councel and Ad­vice, as the greatest Prince that fills a Throne, the weak and feeble, even as the Giant that delights to run his Race; and where the Po­litician's Skill hath fail'd, we have known a City sav'd by a Woman's Wisdome and Discretion.

And if at last, all other means shall fail, the use of Prayers still remains, which even the Poorest ne're can want: And these, if heartily put up, may draw those Helps and Blessings from a­bove, which we below had no Abilities to give.

But now to close all other Arguments in one; All Men must therefore be oblig'd to Charity, because there's no one part of all our Duty can rightly be perform'd without it; for Charity is the fulness and perfection of all Christian Graces, and, in the Scripture Phrase, is just the same what Aristotle means by his one Vertue, which takes new Names from every several Object about which 'tis conversant and employ'd; and yet under all its various Appellations, is still the same, and still but one; 'Tis like the Soul, whole in it self, and at the same time all, and undivided in each part: And hence, he who offendeth in [Page 10]the least, is said to be guilty of a breach of the whole Law: Not that he who commits Mur­der, is by that Fact made guilty of Sacrilege or Theft: But still because in every Sin a breach is made on Charity, which is the com­mon Bond and Cement of all Virtues: 'Tis for this reason, that St. Paul affirms, 1 Cor. 13. That though he had Faith enough to remove Mountains, should even give his Body to be burnt, had all other Virtues in the world, and yet wanted this they would profit him as nothing: For Chairty in all, is like the common Mass of Blood, which tho' it runs through different Channels; yet still in all the Fibres, Veins, and Arteries, is the same, every where is Blood, and giveth life and motion to the whole.

Having thus seen how far this Duty doth extend, I come in the next place to enquire, when we may be said to have an opportunity to practise it.

Now the Reasons of our Charity are vari­ous; either as the Abilities and Inclinations of the giver serve; or else, as the Necessities of the Indigent require; and these too differ ac­cording to the circumstances of time and place; as these shift and change, still a new Scene opens to us, and a fresh occasion's offer'd to do good.

But since the Rule given doth confine our Wills, and Ability is supposed in those to whom the Precept is here directed; I chuse to think, the occasions the Apostle would have us lay hold on to do good, are chiefly meant and spoken in relation to the several Exigencies of the wanting Person; and the words, as you have opportunity, may very well run thus, as often as you have occasion of­fer'd, and a due object shall present it self, so often ought you to think you have an opportu­nity, and accordingly do good; and then our whole Business is, to enquire when, and in what cases we may be said to have a sit sea­son for our Charity, from the Objects of it.

Now there are some Acts of Charity, which seem to be never out of season, but al­ways to be done, because the Object's always ready and in being; such are those Alms re­quired of us for the Poor, consider'd as a di­stinct Body and Society of Men; and to this case our Saviour's Words, the poor ye have always with you, seem to be apply'd; and for this Exigency, all Nations have in their way provided a Relief, as general and constant as the occasion is; The Jews for this purpose had their Treasuries set up, into which every one according to his Abilities did cast: This [Page 12]amongst us the Poor's Box supplies, which with the Tax added to it, doth from time to time, and by a continual course, feed and supply the dry and empty veins of the Body Politick with Blood, and keep in repair these National decays.

But besides these common and ordinary Acts of Charity, there are more private and particu­lar to be done; the Publick never can provide against all Exigencies of Time or Persons; and therefore the defects are, as occasion serves, to be fill'd up by us.

And for these there can be no fix'd time or manner set for the performance, but are to be redress'd in such a time and way as the Object before us shall require; and therefore it must be worth our while a little to Examine, when any thing becomes an Object of our Charity; and when that this is found, the Duty follows close upon it, and our own Reason will in­form us, in what manner 'tis fittest to be ex­ercis'd.

1. First then, we may be said to have a due Object for our Charity, when the Necessitous shall open his Condition to us, and seek unto us for Redress; when the crys of the Widows and the Orphans call unto us, as well as Heaven for relief; he that in such a case shall [Page 13]like the deaf Adder stop his Ears unto their Prayers, must never expect to have his own heard by God; and if the Afflicted at such time, shall curse him in the bitterness of his Soul, the Curse will stick, and God hath pro­mised to avenge his Cause.

This is a loud call, but they may sometimes speak unto us in a more still voice, by Sighs and Groans, by the soft Whispers and Breath­ings of a breaking Heart; such gentle Gales as these should fill our Sails, and make us ex­tend our Pity and Compassion to them: And to this case refer that of Ezek. 21.6. sigh therefore thou Son of Man, with the breaking of thy loins, and with bitterness sigh before their eyes; and in the 79th Psalm, v. 11. we are charged to let the sighing of the Prisoner come before us: And if after all we take no notice, then, as he says, Psal. 12.5. For the sighing of the needy, will God himself arise.

Sometimes again, we may come to be in­form'd of the Miseries of another, by the languishing of the Eyes, the pale Visage, and the dejected Countenance; which, like a true Picture, livelily paint out unto us, the inward disturbances of the Soul; and if plain Sence will here not guide and direct us to the know­ledge of their case, yet Reason and Duty ought [Page 14]to put us upon the Enquiry; for we are sure all these Effects must have some. Cause, and then we are as sure we lye under an obligation to remove it where it is.

So that, in all these circumstances, nothing but downright Ignorance, or a well grounded Suspition of the reality of their Wants, can any ways free us from the obligation of laying hold upon the Opportunity to do good.

2. A Second occasion may be taken to Exercise our Charity, when we are Eye-wit­nesses of another's wants; and here he that turns out of his way when that he sees a poor man in it, or hides his face from such an one, God also will hide his from him in the day of his distress; Christ takes such Injuries as done unto himself, and passeth this Sentence on all those who see the hungry, and give them no Meat, the Naked and cloathe them not; Depart from me ye Cursed into everlast­ing fire.

Not that I here would give Encourage­ment to loose Wanderers, and to Vagrant Men, whose calling 'tis, more than their Unhappi­ness, to want; he who gives to any one that shall appear with the known Marks of such a Person, his intended Chairty becomes Ex­travagance and Sin, because he acts both [Page 15]against Prudence and the Law, and helps for to support such men whom the Govern­ment thinks fit should be suppress'd.

But bare suspicion, or Ignorance of the Person of a Man, are no good pleas to ex­cuse the duty; for he who shall refuse to give for fear of counterfeits, must lie under an endless jealousie, and is in a fair way never to see an opportunity to do good.

And he who will not admit a Stranger in­to his House, because he knows him not, must unavoidably live in a constant breach of Hospi­tality; and so lose not only the glorious chance of entertaining Angels unawares, but also run the hazard of having the Doors of Heaven shut against him for not opening his unto ano­ther.

He that shall see a Forreigner or a Stranger wounded on the Road, the Levite's Case in­structs him to pour in Wine and Oil, and to bind up his Wounds: And so far must we be from sparing pains, or cost, in such a case, that we even ought to save anothers life, tho' with some hazard of our own. He that en­deavours not to stop that hand, which he sees lift up unto another's death; if the com­mon Maxim doth hold true, Qui non prohibet peccatum cùm potest, facit; hath even sided [Page 16]with the Murtherer, hath helped to the shed­ding the one's Blood, and the endangering the others Soul.

Besides, in all these cases, we slight the hand of Providence, which seems to lead us to such Objects for our good too, as well as theirs: And heedlesly not minding the An­gels stirring of the Pool, neglect the care of our Souls; and often slip the happy season of doing such a Charity, as possibly might cover a Multitude of Sins.

3. A Third opportunity to do good, may be with relation to the time of doing it; and here the present always seems to be the fittest. He that defers his doing good until to mor­row, puts it perhaps beyond his own life, and foolishly ventures all that great reward which he is hereafter to expect for his well doing, on the uncertainty of an hour. But it's my business here to shew what time is most pro­per only with relation to the Needy's wants.

'Tis a known Rule in the bestowing of a favour, Quò citius eò melius, the sooner and the better still. He that defers his kindness, may when he would, not only find himself unable to give, but him also whom he would oblige in an incapacity to receive. A little time, and small circumstances alter the whole [Page 17]state of humane things; and what to day might prove a Blessing, may at another time, not only be an useless, but an hurtful Offering. However, this we may be sure of, that so long as we delay the doing good, so long we still protract the poor Mans Pain and Misery: And there is so much Sowerness in the mix­ture of such kindness, that probably it may not be relish'd when it comes.

If I design to shew a favour, Wisdom will prompt me to dispatch; because by this I heighten the Obligation of the Deed, and ha­sten and ascertain my Reward. The timing of a kindness makes it. If I give money to buy the Needy Food, and the Market's gone and past, and nothing's to be had, I offer a stone instead of Bread: 'Tis but like Meat that's plac'd upon the Hearses of the dead; may serve for shew, but can never be of use to them, for whom it is there set. If I would reclaim a Man from Vice, I ought to watch the first mo­tions of his Soul to evil: Councel will come too late, when frequent Acts have hardened him in his way. How do I know, if when I see one in a wicked course, and, like Foelix, do put off my Reproof unto another season, but that very Act may conclude the Fate of his poor Soul? He may by that fill up the mea­sure [Page 18]of his Sins, and so be reprobated for e­ver: And then, either to check, or to advise, is but to call the Physician in, when the sick Man's eyes shall rowl in death, and the trem­bling joynts declare, the whole Building's tot­tering down.

Therefore the best timing Benefactions is, to make the Object and our Bounty meet: When e'er we see one need, immediately to supply the want; never to stop the Hireling's Wages, nor the poor Man's dues: For how do we know how great and pressing their Ne­cessities may be? And perhaps the defect but of one day may starve both the Virtue and the Man. Thus much to shew when we may be said to have an opportunity to do good; which is as often, and as soon, as the Object of our Charity requires.

3. The Third thing to be considered, is, the Measure of the Duty; which obligeth us to do good to all Men, and more especially to the Houshold of Faith.

1. And First, we are to do good to all Men; which general Charity I shall treat of under these two respects; either as the words may sig­nifie all Nations; or else, as they include, both the good and bad. And,

1. First, as all Men doth take in all [...] ­ons of the World: At the time our Saviour came on Earth, there seem'd to be a general Errour crept into the minds of Men, that all Humanity was to be confin'd within the nar­row limits of a Country; and that the Law of Nature did no farther bind them in this case, than as they became form'd into parti­cular Bodies or Societies of Men; without the bounds of which, the Rule did cease, and the Obligation became void.

The Jews at the time of our Apostle's wri­ting this Epistle, entertain'd a general hatred to all Nations of the Earth besides themselves; and had been so far mis-led by the Pharisees false Interpretations of the Law, as hardly to permit a Gentile to live amongst them, de­nied them all Traffick and Commerce, and even the common Civilities of Men. What Gentiles were unto the Jews, that Barbarians were unto the Romans; they treated them with the same Civilities; and both the name and usage which they gave them, sufficiently declare, they esteem'd them as little better than the other Salvage Creatures of the Earth. And the Letter which Josephus mentions in the 12th Book of his Antiquities, to be sent from one of the Kings of Lacedemon to O­rias [Page 20]the High Priest, gives us light into the sense of other Nations also in this matter: In which, the Reason given why they and the Jews should communicate to each other, was, because by an old Writing they had found, that both were originally descended from one common Stock: And thence we may easily infer, that had there been no such Af­finity and Kin, they would not have thought themselves any otherways oblig'd.

And I could wish this temper of theirs had perished in the destruction of those Nations: But they must have made but little observati­on in the World, whose own experience can­not tell them, that many; even amongst us, have been acted by the same Prin­ciple towards a Neighbouring People driven to us for Relief. 'Tis plain, some look'd up­on them only as Locusts sent for to devour the Land; and the cry was, Have we not poor enough amongst our selves, but we must call in Strangers to take the Bread out of our own mouths, and to rob and ruine us in our Trade? All bowels of Mercy and Com­passion seem'd to be swallowed up and lost in a National Interest and Concern: And tho' they were Christians as our selves, suf­ferers in the same common Cause, and what [Page 21]was their Fate, was our Danger at that time; yet all would not suffice to perswade some they were sit Objects for their Charity, whilst others grudgingly and repiningly did give.

It may not therefore be improper here, to give such Reasons for a general Charity, as may incline us to be of a better temper in such Cases for the future. And,

1. We are to do good unto all Men, be­cause we have the same common Parents and Original: And this, whether we Respect ei­ther God, or Man: 'Tis true, the Heathens knew nothing of their Rise from Adam; but where they found the Descent to be the same, they there did always think themselves oblig'd to shew all Acts of Kindness and Humanity.

But that God was the first Cause of all things, that from him we had our Being, and our well-being too, was generally own'd by all the world: The Writings of Heathen Authors are full of that Confession, and St. Paul quotes one of their own Poets to this purpose, Act. 17. v. 28.

The light of the Divinity shone so clearly in their Souls, that they could not but discern the Fountain of those Rays: The swift Mo­tions, [Page 22]and the reflex Actions of their Minds, gave them clearly to understand, that there was something more concern'd in their For­mation, than pure Man.

And the Inferences which some drew from this, were the very same which we should make; that there was no room left for any Man to Boast or Pride himself in his Extraction, or the mighty affluence of his worldly goods; nothing to value our selves upon, since the best part of Man was common unto all: The same Reason dwelt under the Thatched Cot­tage, as the Gilded Roof, and shin'd as bright under the dark Veil of an Aethiopian Skin, as in the fairest Case of Flesh and Blood, that Nature ever yet produced.

And what can we now think of those, who drive such Persons from their doors, in whom God himself vouchsafes to dwell? Who un­concernedly shall suffer such Men to Perish in their Wants, on whom God's Image is lively Impress'd; which is the very Reason given by himself, why Murder is a Sin; and probably 'tis upon the same grounds why St. John, 1 Epist. 3.15. saith, He that hateth his Brother is a Murderer too.

He that in this manner shuts his Bowels, we may with him conclude, the Love of [Page 23]God dwells not in that Person: For, how should he love God whom he hath not seen, if he loves not his Brother whom he hath: He that thus slights the Copy in his fellow Creatures, may be sup­pos'd to put a small value on the Original it self.

2dly. A Second Reason why we should do good to all Men, may be, because we have the same Common Nature, and the same Wants.

We are all form'd of the same common Clay, and if some seem to have a better turn, 'tis wholly owing to the Potter's hand: The whole Substance of our Composition is but Dust, and to that again we must return: And when we Dissolve into the common Mass, the preying Worm knows no distinction be­twixt a Peasant and a Prince, the Beautiful and the Deform'd Carcass of a Man.

And as the same Fate doth wait our Deaths, so equal Chances and Misfortunes press upon our Lives. All the various turns of a Man's state, shew him to be a dependant Being, and that not only on the Creator, but the Creature too: A constant Want attends the Infants early days, and accompanies Old Age unto the Grave. All circumstances of Life declare it is not good for Man to be alone: His unexpected Wants, his Speech, and his dis­cursive [Page 24]Faculty, do all Evidence, he was a Creature Born and Fitted for Society; that his whole Essence hangs upon a Chain, where, tho' the links are disproportion'd in the size, yet the least serves to fasten all, and keep up the contexture of the whole.

From the Consideration of all which, Tully, tho' an Heathen, could draw this necessary In­ference, Non nobis solum nati sumus, &c. that we were not born unto our selves alone, but to help out the unseen Accidents of ano­ther's state.

There's none so great and sixed in his con­dition here, but who may one day want: And then common Reason calls unto us for Relief; because, what is another's Fortune now, may at the next Season be our Case: So that tho' Love and Charity to our Fel­low Creatures should not perswade us to be good, yet pity to our selves may rationally prevail.

Let he that fills the Throne consider, how he could Rule without his Subjects aid; he doth protect because they defend, and 'tis they lend him those very hands by which he sways his Sceptre, and reaches out his favours to them.

Let the Rich Man consider what Use or, Profit he could make of his large Possessions did not the Poor Man plough and sow, till, and manure his Grounds.

All, in their posts, are serviceable to the Government, and the Preservation of Man­kind: And it fares with the whole Race, as with the particular Man; in whom, if the several Members happen for to quarrel, it threatens Destruction to the whole: And if the Hands and Feet refuse to work, because the Belly still re­ceives the Fruit of their Labours, as that grows lank, they too must shrivel and decay; the Fountain of Chyle and Blood immediately will stop, and they must all sink into one com­mon Sepulchre and Tomb.

Owe therefore, as St. Paul exhorts, Rom. 13.8. no Man any thing but Love: And since it is a Debt, let it be duly paid; taking the Example of the great Preserver of the World in the Case, who, in his common Providence, never makes the Dew fall on Gideon's Fleece alone, whilst other parts of the Earth remain dry, but fills all Corners of the Universe with his Blessings; and as their Needs require, supplies the Necessities both of Man and Beast.

2. But Secondly, We are to do good to a Men, whether good or bad. And here we are first to mind, that there is none good but God; all Men in a subordinate Degree are wic­ked and unjust: And therefore he that in ge­neral excludes Sinners, as such, from Charity, shoots out an Arrow which will fall on his own Head; and in sentencing another, will be found also to condemn himself.

Had God and Christ been as uncompassio­nate to us, the World had wanted a Saviour to this day. And since he came to save Sin­ners only, we may learn also a farther Lesson, That there are some Acts of Grace which be­long properly and peculiarly to them; The Whole have no need of a Physician, but the Sick: And Councel is there lost, where there is no occasion to reclaim.

By a Benefaction that is well timed and pla­ced, we often may recover the strayed Reason of a Man, and so procure to our selves a Citi­zen's Reward of Saving a Soul alive.

But here, in what manner, or what mea­sure to bestow, no general Directions can be given, but it must be left wholly to the Judg­ment and Discretion of the Giver. Only this Caution is always necessary, Never to give, so as to add Fewel to Hell-fire, or whereby [Page 27]we may either increase or encourage any one in his Vice.

But as to all the common Wants of Nature and Necessity, our Heavenly Father hath set a Rule, whereby we can never err; Who, as our Saviour tells us, in his Sermon on the Mount, maketh his Sun to rise on the Evil, and on the Good; and sendeth Rain on the Just, and on the Ʋnjust.

But though we are thus in common Cases to exercise our Charity to all Men, both to the Good, and to the Bad, yet more particu­larly to the one, than to the other; and, as the Words are, more especially to those who are of the Houshold of Faith. Which brings us upon this farther Enquiry, Who may be said to be of the Houshold?

And First, All Christians in general are the Houshold of Faith; who are all under one Oeco­nomy, have one and the same Master of the House, Christ Jesus, and the same Rules given them for the well managing themselves in his Family.

Now one Reason why we should do good to Christians more especially, is, because in them is added to the former Obligations, the having one common Lord and Saviour, who died for them all. And the Rule given upon [Page 28]this, for us to follow, is, to love one another, as Christ loved us: And then it must be exceeding great, because Greater Love can no Man shew, than to lay down his Life for another.

So that where we are to shew Pity unto others, there to Christians it must be Love; where Love to them, there to Christians it must be Zeal; and where we barely supply their Wants, there to Christians we ought for to abound.

2dly. A Second Reason is, because Chri­stians are all Members of the same Mystical Body, united unto Christ their Head. So that he who refuses to relieve any one under this Denomination, proves cruel, not only to a Member of Christ's Body, but his own.

And this is the Reason given for our Love by St. Paul, Rom. 12.5. where he says, So we being many, are one Body in Christ, and every one Members of one of another.

Now, Did ever any one yet hate his own Flesh? He that doth, must first throw away his Rea­son, and his Sense. So that Christianity be­comes a Principle of Self-Preservation, to ob­lige us unto Love, and a mutual Support of one another.

'Twas this Consideration help'd to preserve the first Race of Christians, and carried them [Page 29]through all the barbarous Persecutions of the Roman Emperors; still as their Blood was shed, the Cement grew the stronger: And what was said of Saul and Jonathan, held also true of them: They were lovely in their Lives, and in their Deaths they were not divided.

'Twas upon this Account the Christians became the envious observation of the Hea­then World: There was no Wars or Divisi­ons heard of in God's Holy Mount; but all, as if actuated by the same Soul, were of one mind, felt the same wants, and rejoyced with one common joy.

So that we may be sure where Bitterness and Divisions reign, there Satan hath broke loose, and set up his Standard in the Hearts of Men. Pride, Strifes, and Envyings, are prin­cipal Officers in his Camp, by whose help he endeavours to destroy Christ's Kingdom here on Earth; which is, and always was, best de­fended by Amity and Love: For if our Sa­viour had not spoken it, yet common expe­rience would have told us this, that a Kingdom divided against it self can never stand.

Thus have we seen upon what grounds a Christian love is founded; but amongst them too there may be a distinction used, which brings me to a second consideration, That [Page 30]tho' we must be more particularly kind to Christians than other Men, yet still more e­specially to those of our own Church.

And the reason of this is, because every Man is bound to promote Truth. Now e­very one that hath entred himself of any Church, must think that the truest; or else hath built his Faith on a very Sandy and weak Foundation: And if so, then where there is any room for choice, we ought to have a more particular regard to Men of the same Communion with our selves; because, by this we shall confirm them the more in it, strengthen the weak Members, and establish them in their way.

Besides, we may win others over by it, by laying out a price, we may make a Purchase of Mens Souls: When Men shall see us zea­lous in good Works, Peace and Love in all our ways, and Charity and good Will in all our actions, they will then think that God is in us of a Truth, and will naturally leave that Party, amongst whom nothing but hatred and inhumanity is seen.

The Rule of all Beneficence, in this case, may rationally be this, that where there is not a manifest inequality in the Object, there Charity lawfully may, and ought to begin [Page 31]at home: And where an Overplus to what is necessary is designed, there still the Benefa­ctor is at Liberty to use his own Judgment and Discretion.

But whilst we give to one, we are not to suffer the other to want; nor load the one with Superfluities, whilst the other hath not what is convenient and enough.

This is a Rock on which too many seem to split: The Jews first led the way, and there have been Christians since have followed the Example: Because the Gentiles, as they thought, were Aliens to the Promises of God, they esteemed them also as unworthy to receive the common Benefits of Nature. And there are those amongst us too, who seem to confine all Kindness to a Party, if possible would traf­fick and trade only amongst themselves; none but who are of the same Opinion, shall wil­lingly be encouraged, or employed; and if ever they bestow a Favour, it must be a great wonder if it be not to one of their own Image and Complexion.

As if where Salvation could not, or was not, without some difficulty to be allowed, there the Body was to perish with the Soul; and all who had not the same Sense in matters of Re­ligion, were to be treated as gangreen'd Mem­bers; [Page 32]in which Case, it shall be thought im-Proper to pour Balm into their Wounds, and the only Remedy proposed, is to cut off, and to destroy.

Another Mischief to be avoided, is, That whilst we favour our own Church, we do not condemn all others who are not of the same Perswasion with our selves.

Rash Censures seem to be the most impro­per Task that a Christian can possibly be put upon, whose Business it is to be long suffering, and forbearing, and excusing one another.

And 'tis really wonderful to think that there are some who can give themselves this Name, who mercilesly can take a poor Infant from the Womb, and straight condemn him to Eternal Flames; and others who can reprobate all the World, besides themselves.

Who, though Christ tells us he came for to save all, shall yet confine Grace within so small a Compass, as hardly to leave him room enough to be a Saviour. All who have not the same Light which they boast of, are pre­sently cast into Outer Darkness, a thick and mighty Darkness, which no kind Beam can ever pierce through or any ways dispel; but, like those who live in the Extremities of the World, are doom'd to a perpetual Night, [Page 33]without all hope of ever seeing the Appearance of a Day.

But whatever some Men can do, let us put on Charity, which hopeth all things. Let us not judge, that we be not judged for so doing; always resigning the Sentence unto God, whose Right it is, and who therefore claims it as his due.

And instead of this, let us, as the Text ex­horts, learn to do good as often as we have Op­portunity; and that in all Kinds, to all Men, to all Christians, and more particularly to those of our own Church.

Having thus done with the Words in ge­neral, I come in the last place, more particu­larly to apply them to the Company here pre­sent. And First, We may consider that there is now a different Opportunity put into our hands from the fore-mention'd Seasons to do good: This Meeting it self is one: and they who come here without design to give, have with­out Reason, and to no purpose met. The Occasion here is greater than, and more pub­lick far, than what those others were; and therefore if our Charity equal the Occasion, the Degrees of Recompence will be greater too. In giving other Alms, God requires Se­cresie in the Act; but in this Circumstance, [Page 34]the more open our Benefactions are, the more they still answer the Intention, and the End of coming here. We may be allowed, in this Case, to blow a Trumpet up in Zion; and to let our Light so shine before Men, if possible, that the whole World may see our good Works, and follow our Example: In this imitating the great Globe of Light, which at the same time it sheds its Influence upon us, lends us its Rays, that we may look up and see from whence all those Benefits descend.

But now, might I be worthy to advise, my Country-men should ne're sit down with the thin Praise of barely Serving the Necessity of a Duty, but also seek and raise Occasions for their Charity: For we are set as Stewards upon Earth; and 'tis our Business, not only to sup­ply all visible and apparent Wants in God's Family and Estate, but also to prevent in some Cases, and to improve in others; to search out Ways and Means how best we may employ that Talent which God hath here committed to our Charge. And though a Failure in the exalted Measures of this Vertue shall be no Man's Condemnation, yet it will take from our Reward; and he who might receive Fifty, and an Hundred fold, must otherwise be con­tented with a far less proportion of Increase.

And I must still mind you farther yet, That making an Abatement of the Faith, there are others to be reckoned of the Houshold too: Such are our Relations, Country-men, or Friends; and with reference to their Case, St. Paul affirms, He that provides not for his own House, is worse than an Infidel, 1 Tim. 5.8. So that in all Cases, where there is no great Inequality either of Want or Merit, these ought to have the Preference from us, to re­ceive a Benjamin's Mess, and a double Portion of our Blessing.

And may you now in all the Actions of your lives, equal the design of this present day, and may the effect still answer the de­sign. May Righteousness flow down from Heaven upon you: And Peace and Truth kiss one another over our Land, and brood upon our Ground. May Love Reign here, and your Bounty run to those below, and spread it self about your Dwellings: Unity, both in Loyalty and Re­ligion, hath formerly been our Country's Glory, and may it be your Praise; may you be as unspotted in them both, as was that blood with which your Veins were at first filled; and as untainted as that Air, in which you commonly do breath. In a word, May you be of one mind; but if that shall prove [Page 36]too great an Happiness to be obtain'd, at least let all unite in Brotherly Kindness and Affe­ction. May ye abound in all Christian Graces But, above all things (my Brethren) put on Cha­rity, which is the Bond of Perfectness, the New Commandment of the Gospel, and the Fulfilling of the Law.