II. Readiness and spontaneity, such an one doth not stay till he be provoked or necessitated by others to such kind of works, but doth of his own mind cast about in his thoughts, how to find the most fitting objects for them. It hath been a Proverbial saying that Liberalitas non facit syllogismum, liberality, doth not stay to argue and debate, when a proper and fitting occasion is offered, but upon the first suggestion doth most freely close and comply with it.

2. The Object, liberal things […], ea quae digna sunt principe, things that are noble and generous, such as become a person of a large and bountiful heart, such things as are of the most comprehensive nature, redounding to publick general benefit, and the good of mankind. In opposition to those little acts of fraud and circumvention and surprizal mentioned before, and all those narrow selfish designs, which vile persons are addicted to.

3. The benefit or advantage promised to it: By liberal things shall he stand, […]. The Word may signifie to be established (as it is rendered in the margin) or to rise, propter liberalitates consurget. We are apt to think that these works of bounty, will be a means to undoe a man, and bring him down in his estate: Which is an opinion that the Philosopher, Eth. lib. 4. chap. 1. doth expresly own, affirming that a liberal man cannot grow rich. But ‘twas because he was ignorant of those divine promises which are made to this virtue; and had not sufficiently considered, the several instances to the contrary, which experience might have suggested to this purpose amongst the very Heathens. Such kind of persons shall not only be not ruined by their bounty, but they shall hereby be confirmed and advanced in all kind of prosperity; what they bestow in this kind shall prove a saving instead of casting away;⁵ and he that soweth bountifully shall reap bountifully.

So that the Text doth contain a description of this virtue of liberality, by its work or property; and a recommendation of it by its wages, or the blessing and success that belongs to it.

‘Tis a noble subject and very proper for the present Solemnity. And if the plainest evidence from Scripture, or the clearest deductions of reason may be of any force, I doubt not but to propose such considerations about it, as to men that will attend and consider, shall either convince them, and win them over to their duties, or leave them inexcusable.

In the prosecution of this subject, I shall observe this plain method.

1. Endeavour to shew the nature of this Virtue; what it is, and wherein it consists.

2. To prove the necessity of it, or the grounds of our obligation to it, from Scripture and Reason, and then:

3. To apply it to our selves by some useful inference.

I. In treating concerning the first of these, the nature of this Virtue, I shall speak briefly to these four heads: 1. The several Names of this Virtue. 2. The Nature of it. 3. The Qualifications of it, and Opposites to it.

1. For the several Names whereby ‘tis described. There are two Hebrew words for it נדיב and שוע, both of them mentioned, v. 5. and they do each of them signifie nobility and dignity, because this Virtue is so in it self, and ‘tis essential to such as deserve to be so esteemed; answerable to those English words used to this purpose, Nobleness and Generosity: The Greek ἐλευθεριότης, and Latin liberalitas, from whence the English is derived, do import an ingenuous freedom in opposition to servility and baseness.

The periphrastical descriptions of it, are such as these, Opening our hands wide, Deut. 15.8. Drawing out our souls, Isa. 58.10. Dispersing abroad, 2 Cor. 9.9. Being enriched in every thing to all bountifulness, 2 Cor. 9.11. To be rich in good works, ready to distribute, willing to communicate, 1 Tim. 6.18.

2. For the Nature of it; ‘tis described by the Philosopher to be, περὶ χρήματα μεσότης, a virtuous mediocrity in the right use of our wealth, directing a man to a due measure, both in the acquiring and keeping of his estate, but chiefly in giving and disposing of it upon fitting occasions: Or, ‘tis a virtuous habit, whereby we are enabled and inclined to relieve the want, and promote the well-fare of others, in such cases where we are not obliged by humane laws. In persons of large and princely estates, and in works of splendidness and grandeur, ‘tis styled by the name of magnificence; which differs only gradually from it: Being extended to persons in a state of suffering and misery, ‘tis styled mercy or pity. To persons in a condition of want, ‘tis styled Alms or Charity: Being each of them the same thing for kind and substance, and diversified only by the subjects and objects.

3. The Qualifications or conditions required to the due exercise of it, which are chiefly four.

4. Willingness: 2. Freeness: 3. Readiness, for the manner; 4. Largeness, for the measure; in opposition to Grudging, Mercenariness, Delay, Sparingness.

5. It must be done willingly with spontaneity, προθυμία, with forwardness of mind,⁶ 2 Cor. 9.2. Not grudgingly, but chearfully, v. 7. Thine heart shall not be grieved when thou givest to thy brother, Deut. 15.10. Sic des, quemadmodum velles accipere. Prevent being asked, which will exceedingly enlarge a kindness: Non tulit gratis, qui cum rogasset accepit: An ingenuous man may pay dear for a kindness, when he is put to buy it with solicitation. An unjust judge may be prevailed upon with importunity: David doth with a kind of triumphant joy celebrate the temper of his people in offering so willingly their contributions towards the Temple;⁷ he looks upon it as such an excellent disposition, as was both acceptable to God and approved of men; such, as was an honour to the Nation, and which God did highly esteem.

6. It must be done Freely, without expecting reward, Luke 6.35. Do good — expecting nothing again; freely you have received, freely give. He that is liberal upon design, may be styled mercenary. Such kind of gifts are not benevolence, but a bargain; not a dole but a bait: Mittit in hamo; Venatio est non donatio, saith St. Hierom: That’s a remarkable place, Prov. 22.16. He that oppresseth the poor to encrease his riches,and he that giveth to the rich shall surely come to want. ‘Tis observable there, that giving to the rich, is coupled with oppressing the poor; both of them arising from the same kind of temper in men, and designing the same end, as being alike thought sure ways to encrease our wealth, but the issue will be that such shall surely want. There is another opposite Text to this purpose, Luke 14.12. When thou makest a dinner call not thy rich neighbours, lest they also bid thee again, and so a recompence be made thee. One would think there should be no great hazard in that, and yet ‘tis mentioned as a dangerous thing, which men ought carefully to avoid, as being likely upon another account to redound to our loss and prejudice, by hindering our better recompences at the resurrection of the just, v. 14.

7. It must be done readily, without delay: If that saying be true that bis dat qui citò; then he doth but half give who gives slowly: Say not to thy neighbour, go and come again, and to morrow I will give thee, when thou hast it by thee, Prov. 3.28. Tantum gratiae demis, quantum morae adjicis: We are apt our selves to be very impatient in our desires, when we are under any want or exigence, and to say with David,⁸ make hast O Lord to help me: I am in trouble, O hear me speedily, for my spirit faileth. And ‘tis but reason that we should be willing to do as we would be done unto.

8. Besides these several qualifications for the manner, it must likewise be done freely and liberally for the measure; according to our several abilities, opening our hands wide and sowing bountifully. ‘Tis for a brother of low degree to give φειδομένως,⁹ sparingly: They that are rich in this world, must be rich in good works also.¹⁰ Goats-hair and Badgers-skins may be a sutable gift for the people, and a mite for a poor Widow; but the rich are to give Purple, and Gold, and Iewels.¹¹ And in this sense is that Scripture to be fulfilled, that to whom much is given of them much shall be required.

9. The Opposites to it; which (as of all other moral virtues) are of two kinds, redundant, deficient; & Profuseness, and Covetousness.

Whereas there is a twofold office of liberality, namely, to direct us in a due measure in getting or keeping, and in spending or giving. The Prodigal is excessive in the latter and defective in the former: on the contrary the Covetuous is excessive in the former and defective in the latter.

1. The exceeding extreme is styled Prodigality, profuseness, riotousness, which observes neither the due manner, nor measure in keeping, or giving. It hath this peculiar folly belonging to it, that it takes care to destroy it self: Quid stultius (saith Cicero) quam quod libenter facias, curare ut id diutiùs facere non possis.

2. The deficient extream is churlishness, tenacity, shutting up the bowels of compassion, being greedy of filthy lucre.¹² It hath these particular characters given to it in Scripture; ‘tis a kind of Idolatry, inconsistent with Religion, no man can serve God and Mammon. He that loveth the world, the love of the Father is not in him:¹³ ‘Tis the root of all evil leading men into temptations and snares, into many foolish and noysome lusts, which drown men in perdition and destruction. ‘Tis hateful to men, amongst whom it will render a person vile and contemptible: and ‘tis abominable to God, the covetuous whom God abhorreth, Psal. 10.3.

II. I proceed to the second head, the necessity of it, or the grounds of our obligation to it from Scripture and Reason.

The Scripture proofs to this purpose I shall reduce under these four heads: 1. The Precepts for it: 2. The Commendations of it: 3. The Promises made to it: 4. The Threats and Iudgments denounced upon the neglect of it.

1. The Precepts for it, which are very numerous, Deut. 15. This duty within a little compass, is inculcated no less than four several times, and urged with much emphaticalness: Thou shalt not harden thy heart, nor shut thy hand against thy poor Brother, v. 7. But thou shalt open thy hand wide to him, v. 8. Thou shalt surely give him, and thy heart shall not be grieved when thou givest to him, v. 10. Therefore I command thee saying, thou shalt open thy hand wide to thy Brother, to thy poor, and to thy needy in thy land, v. 11.

Eccles. 11.1. Cast thy bread upon the waters, give a portion to seven, and also to eight: In the morning sow thy seed, and in the evening withhold not thine hand, Matth. 5.42. Give to him that asketh thee, Luke 6.33. Do good — Hoping for nothing again, 1 Tim. 6.18. Charge them that are rich in this world, that they be rich in good works, ready to distribute, willing to communicate, Titus 3.8. This I will that thou affirm constantly, that those who believe in God be careful to maintain good works. These are some of the Scripture Commands to this purpose, which are very plain and positive. Nor can any reasonable man doubt, but that he ought in such cases, to yield obedience to him, who hath the supreme dominion over us.

2. The Commendations of it: That which we translate a liberal soul, Prov. 11.25. In the Hebrew is the soul of blessing; because ‘tis so both actively and passively. As the virtue of charity is frequently celebrated for one of the most excellent amongst all the rest, and set forth by many peculiar commendations, as being better than sacrifice; the fulfilling of the Law; the bond of perfectness; the great Commandment; the Royal Law: So is Bounty one of the top branches of Charity. ‘Tis justly counted a privilege, which men ought to seek after and rejoyce in, that they may receive good from others. Now the Scripture tells us, that ‘tis more blessed to give than to receive, Acts 20.35. ‘Tis both the evidence and the ornament of our Religion: ‘Tis the chief fruit whereby we are to judge of our sincerity. Men do vainly pretend to Faith and Religion, without the proof of such good works: Obadiah doth urge this to the Prophet as an evidence of his fearing God,¹⁴ that he had been careful to relieve others in distress. And the Centurion was for this reason styled a man of worth:¹⁵ Pure Religion and undefiled, is to abound in works of this nature, to visit the Fatherless and the widow, Jam. 1.27. The wisdom that is from above is full of mercy and good fruits, Jam. 3.17.

The Apostle describes liberality to be a demeaning our selves sutably, to our professed subjection to the Gospel of Christ, 2 Cor. 9.13. And elsewhere he styles being fruitful in good works, a walking worthy of the Lord unto all pleasing,¹⁶ providing things honest in the sight of all men, 2 Cor. 8.21. Works of bounty are in another place said to be an odour of a sweet smell,¹⁷ a sacrifice acceptable and well pleasing unto God.

The image of God doth more especially consist in this;¹⁸ nothing renders us so like him, as beneficence. We shall for this be called the Children of the highest, Luke 6.35.¹⁹ ‘Tis styled by the name of perfection, Luke 6.36. compared with Matth. 5.48. By this a man is said to honour his maker, Prov. 14.31. To make God a debtor, Prov. 19.17. To feed hungry Christ and to cloth naked Christ: And at the day of judgment, these kind of services shall have the preference before all others, men being doom’d to their eternal states according as they have been forward or negligent in these duties.²⁰ And what can be said more highly in the commendation of any thing?

3. The promises that are made to it: In the general, of happiness, blessing, reward. He that hath mercy on the poor, happy is he, Prov. 14.21. He that hath a bountiful eye shall be blessed, Chap. 22.9. And God will pay him again, Chap. 19.17 His reward shall be great; It shall be given unto him, good measure, pressed down, shaken together, and runing over, Luke 5.38.

In special; for this life, and that which is to come.

1. For this life.

Success in our affairs: For this, the Lord thy God shall bless thee in all thy works, and in all that thou settest thine hand unto, Deut 15.10.

Deliverance out of trouble: If thou draw out thy soul to the hungry, and satisfie the afflicted soul, then shall thy light rise in obscurity, and thy darkness be as the noon day; and the Lord shall guide thee continually and satisfie thy soul in drought, and make fat thy bones, and thou shalt be like a watered garden, and like a spring of water whose waters fail not, Isai. 58.10.11.

Tranquillity in our conditions: Daniel tells King Nebuchadnezzar, that shewing mercy to the poor may be a good means to lengthen his tranquillity, Dan. 4.27.

Plenty: He that gives to the poor shall not lack, Prov. 28.27. The liberal soul shall be made fat, and he that watereth shall be watered also himself, Chap. 11.25. With this particular difference from the wealth that is gotten by other means, that the gain which is the fruit of the promise, and proceeds from the blessing of the Lord, doth make rich and he adds no sorrow with it, Prov. 10.22.

Honour: Such an one shall be had in everlasting remembrance, Psal. 112.6. His name shall be exalted with honour, v. 9. Men shall rise up at the mention of him and call him blessed.

Provision for their posterity: His seed shall be blest, Psal. 37.15. So as not to beg their bread, Psal. 25.

2. And as for the life to come: Men may by this means make themselves friends of the unrighteous Mammon,²¹ which shall hereafter receive them into everlasting habitations.²² They do hereby lay up in store for themselves a good foundation against the time to come, whereby they may lay hold on eternal life: the last doom and sentence of,²³ Come ye blessed, or Go ye cursed, being pronounced upon men according as their demeanour hath been in this respect.

3. The threats and judgments denounced and executed upon the neglect of it, Prov. 21.13. Whoso stoppeth his ear at the cry of the poor, he also shall cry himself, but shall not be heard, Chap. 28.27. He that hideth his eyes from such as need his help, shall have many a curse: Men will curse him in prosperity, and not pity him in adversity. He shall have judgment without mercy who hath shewed no mercy, Jam. 2.13. With what measure we mete to others, it shall be measured to us again. Which was verified in that parable of Dives, Qui non dedit micam, non gustavit guttam. He that denied a crum of bread, could not receive a drop of water: You know the sentence upon that unmerciful servant, who having received great favour himself, would not yet shew any kindness or pity to his fellow, ‘tis said his Lord was wroth with him, and delivered him to the tormentors, Matth. 18.34.

This was the occasion of that dreadful sentence of Excommunication denounced against the Ammonites and Moabites, Deut. 23.34. They shall not enter into the Congregation of the Lord for ever, (i. e.) as some Interpreters would have it, though they should be willing to turn Proselytes, yet should not they be admitted, nor shalt thou seek their peace and prosperity all thy days; v. 6. And the reason was, because they met you not with bread and water in the way when ye came forth out of Egypt. These being the only Nations whom God had charged the Israelites not to fight against, Deut. 2.19. And for them not to afford them any relief in their distress, had in it so much unkindness, as should set an everlasting brand of infamy upon their Nations.

One of the Reasons which brought that fearful destruction upon Sodom was, because she did not strengthen the hand of the poor and needy. Ezek. 16.49, 50.

Iob had such an abhorrency against this vice, that he professeth he had rather his arm should fall from his shoulder-blade, and his arms be broken from the bone, than be guilty of it. Iob 31.16.

Prov. 11.24. There is that withholdeth more than is meet, but it tendeth to poverty. That place seems to refer to such as do give somewhat (though sparingly) And if such come to poverty, much more shall those that give nothing at all.

I have done with the Scripture proofs to this purpose. It cannot be, but that men who do in good earnest believe the Scriptures, must needs be convinced by such plain evidences as these.

I proceed to the Arguments from Reason, which I shall rank under these three heads.

• Equity,
• Iustice,
• Advantage.

1. From Equity: The rules of fitness and congruity, such as every one who pretends to reason or ingenuity, must submit unto, do oblige us to the exercise of this grace. Which may be made out upon a threefold account. In respect of God, The Poor, Our selves.

2. In respect of God, who bestows upon us all that we have, and therefore may well expect that we should be ready to lay out some of it for his use, according to his appointment. All things come of thee, and of thine own we have given thee (saith David) 1 Chr. 29.14. He renews his mercies to us every morning, and daily loads us with his benefits. He gives to us liberally, and upbraids us not, He spreads our Tables and fills our Cups, till they run over, that we may be more ready with our superfluities, to fill the empty, and satisfie the hungry with our good things, that our abundance may be a supply for others wants, that there may be an equality, 2 Cor. 8.14. That passage 1 Tim. 6.17. doth in every word of it contain an argument to this purpose, He gives us all things richly to enjoy. He gives, we can claim nothing as our due; us, so unworthy; richly; (i. e. bountifully) that others might be supplyed out of our store; to enjoy, not to hoard up or waste upon our lusts, but to dispose of to their proper end and use. For ye know the grace of our Lord Iesus Christ, that though he was rich, yet for your sakes he became poor, that ye through his poverty might be made rich. 2 Cor. 8.9.

And there is all imaginable equity in this consequence, why God should require this of us, having done so much for us. Suppose a man ransomed from death and slavery, and want, and put into the possession of a great estate by the bounty of another; who thereupon should make it his earnest request to him, that for his sake he would spare some little of that plenty he had now conferred upon him, towards the relief of some friends of his, who were nearly related to him, upon whom he might have bestowed all that wealth, which he had chosen rather to confer upon him: And should adjure him to this, by all the entreaties, promises, and repeated importunities that could be; would not Heaven and Earth cry shame against such a vile ungrateful wretch, as should in so small a matter neglect so great an obligation? would not every mans heart rise up with much keenness and indignation against the very mention of such a monster? But you will say, are there any such vile wretches in the world? I Answer, all those that are rich, and not bountiful upon good occasions, they are such. And if any such there be in this place, I would say to every one of them, as Nathan did to David; Thou art the man.

2. ‘Tis equitable in respect of the Poor, who by reason of their relation to us, and their need of us, may reasonably expect assistance from us. God could have provided sufficiently for every one, But his providence hath so ordered it,²⁴ That there shall be alwayes poor in the Land, to prove us in this kind, that we might have fit matter for the exercise of this grace, & that we might have some visible examples of what he can reduce us to when he pleases. Nor are dignities or riches upon any other account desirable, but as they afford means and opportunities of doing good to such as stand in need of our help. So that the different states and degrees amongst men as to riches and poverty, seem by the Providence of God to be purposely designed in order to the exercise of this Virtue.

3. ‘Tis equitable in respect of our selves. We are miserable, despicable creatures, and can hope for nothing from God, but upon the account of Bounty; without his mercy we are all of us lost and undone. Now the rules of congruity will require, that we should be as ready to shew mercy to others, as to expect it for our selves; there is no man so absolute and independent, as not at some time to stand in need of the help of others; Humane Society could not subsist, without the mutual offices of kindnesses; and nothing is more sutable to natural reason, than that we should be ready to do as we would be done unto. That’s the first argument upon the account of common reason and ingenuity.

4. This is not only equitable and fitting, and the not doing of it an incongruous, unreasonable thing: But ‘tis likewise just, and the omission of it an injury or sin. ‘Tis observed by some learned Criticks, That in the Hebrew, and the rest of the Oriental Tongues, this virtue of Bounty and beneficence is styled by the name of Iustice or Righteousness צדקה this being the word most frequently used for it, and is accordingly often so rendered by the Septuagint; in that forecited place. Psal. 112.6. The Righteous shall be had in everlasting remembrance: Where the context will make it evident, that by righteous is meant the bountiful and charitable man. So Psal. 37.12.²⁵ The wicked borroweth and payeth not again, but the righteous sheweth mercy and giveth: And in several other places.

Though one man cannot implead another before the bar of humane Law, for not doing him a kindness, for not being liberal to him: The end of the Law being to preserve men within the bounds of justice; to keep them from doing injuries to one another, wch is more immediately necessary to the peace of Societies. Yet in Gods Law, the not doing a kindness, when we have a fitting occasion, is counted injustice; and he will arraign us for the omission of such occasions.

The Apostle having said Rom. 13.7. Render to all their dues, pay to every man your debts, subjoyns in the next verses; Owe no man any thing, but to love one another; Implying that in the Scripture sense, Charity is a debt, and the not paying of it an injustice. ‘Tis such a debt as we can never fully discharge, but though we are alwayes paying of it, yet we must still be in arrear, whilst there shall remain any ability, and occasion for our exercising of it.

Prov. 3.27. Withhold not good from him to whom it is due (or from the owners thereof) speaking of works of bounty. When there are fit objects proposed to us that need our help, they have a just title to it; and the not assisting of them, is withholding from them their due.

We are but Stewards of our estate, and are to lay it out for such uses of the Family, as are most agreeable to our Masters will; and the neglect of this is styled,²⁶ being unfaithful in that which is another mans.

God himself is the great Soveraign and Proprietor of the world; all men are but his Subjects and Tenants; there is a Tribute or Rent which he requires from them, upon the non-payment of which they forfeit their Tenure, and afterwards do but usurp, being in his sight without any lawful title to what they possess. And he hath appointed two kind of Receivers for this tribute or rent, which we owe to him, his Ministers and the Poor; the not paying to one of these is expresly styled, robbing of God, Malach. 3.8. ‘tis so likewise in the other case, Pauperibus non impertire rapina est, Nay, it may prove much worse, a kind of Murther, which is the highest kind of injustice, Because not to save when we may is to destroy, as is implyed by our Saviour, Luke 6.9. That’s the Second Argument upon the account of justice or duty.

3. ‘Tis highly advantageous to us; which is the last Argument upon the account of interest. By liberal things shall we stand. ‘Tis the best means to improve and confirm a mans condition, in all the felicities of this life, and a better.

4. For this life: ‘Tis the most effectual way both to improve and preserve our estates, and to render us honourable and amiable in the esteem of others.

5. For the increasing of our estates: The Apostle compares it to sowing, which refers to an harvest. The Husbandman would never scatter his seed upon the ground, if he did not know, that ‘tis much better for him to dispose of it so, than to keep it in his granary. ‘Tis of all others the most gainful way of Trading. Ars omnium quaestuosissima, as one of the Fathers. When we receive much for a little, certain for uncertain, eternal things for temporal.

6. For the preserving it safe. The Iews call Alms by the name of Salt, for its preserving power. ‘Tis laying up treasures in Heaven, where rust cannot corrupt, nor thieves break through and steal. Such persons whom we help by our beneficence, are but so many Treasurers whom we intrust with the custody of our wealth; who will preserve it more safely for us, than any lock or guards, or any other repositories can do. As for that wealth which is not so disposed of, the thief may rob our Treasuries; the fire may devour our houses; creditors may grow insolent; our grounds may become fruitless and barren, by reason of unseasonable weather; tempests may destroy our adventures in merchandize; some mistake in our conveyances may overthrow the title of our purchases: every one of these may be subject to a thousand casualties. But, Extra fortunam est, quicquid donatur amicis; (Martial) Quas dederis, solas semper habebis opes.

Saith the Epigrammatist. A man can be sure only of that wealth which he hath given away.

‘Tis storyed of a great man, (Alphonsus) eminent for his bounty, that being asked by a friend, what he did intend to reserve for himself, after all his bountiful gifts bestowed upon others? Answered, ea ipsa quae dono: implying, that instead of alienating, he did rather confirm his propriety in them, by disposing of them to good uses.

‘Twas a significant saying to this purpose, Habeo quod dedi, perdidi quod servavi. I do keep what I gave, but I have lost what I kept. To which it may be added, That as these riches are not so much exposed to danger, so are they less lyable to the envy of others.

For Honour and repute, which is better than great Riches, ‘tis said, he that hath mercy on the poor, honoureth his maker. Prov. 14.31. And God hath said, Him that honoureth me, I will honour.²⁷ Every man is a friend to a man of gifts. Nor is such an one so much a loser in his purse by his bounty, as he is a gainer in the hearts and affections of men. The Centurion (though of a different way from the Iews) was upon this account highly valued in their esteem, which made them so earnestly to intercede with our Saviour in his behalf, as being a worthy generous person, who had obliged them by his publick beneficence; and our Saviour did upon that reason more readily comply with their desires upon the first motion. Though upon another occasion being twice sollicited in the behalf of a Noble man’s son, he refused to go.²⁸

This gives us an interest in the prayers of others. 2 Tim. 1.16. The Apostle mentioning the good offices done to him by Onesiphorus, adds, The Lord give mercy to his house, for he oft refreshed me, and was not ashamed of my chains, The Lord grant unto him that he may find mercy of the Lord in that day.

St. Hierom speaking of a bountiful man, gives this reason why such an one must alwayes be safe and happy; Habet enim multos intercessores, & impossible est multorum preces non exaudiri.²⁹ Men do generally wish well to such and speak well of them; and will be ready to stand by them, and assist them in their troubles. The highest expression of love that can be, is for a man to be ready to lay down his life for another; greater love than this hath no man.³⁰ Now though scarcely for a righteous man will one dye, i. e. one of a severe innocence, yet for a good man some will dare to dye, Rom. 5.7. (i. e.) for a Friend and Benefactor; one that is a publick good, and of general usefulness, worth a thousand others; For such an one men may be ready to venture their lives; which is the highest expression of love and honour that may be.

And as for the advantage we hereby receive as to our future estates, this likewise is much every way. ‘Tis some security from that danger and prejudice, which follows upon the having of riches. The evil of abundance is, That we are thereby tempted to forget God:³¹ And ‘tis the benefit of liberality, That it makes us to remember him, by laying up our treasures in Heaven: And where the Treasure is, there will the heart be also, Luke 12.33.

Works of Beneficence are called by St. Paul, θεμέλιον·³² The foundation of that reward we shall receive in the world to come.³³ Some Criticks have observed that this Greek word in the Hellenistical use, hath an allusion to another Hebrew word, which in the Rabbinical Dialect signifies Tabulae contractus, a Bill of Contract, a Bond or Obligation, by vertue of which, at the day of payment, we may plead a right to the reward, as being justly due to us, not vi meriti, but vi pacti, by vertue of that promise whereby God hath been pleased to become our debtor. And which is most desirable, to have Christ at the last day to be our debtor and rewarder, or our Enemy and Revenger?

III. In the Application of what hath been said, there are some few things I would observe, by way of Doctrinal Inference. Practical Inference.

1. By way of Instruction, these Corollaries.

2. If such persons only be truly noble and generous, who devise liberal things, then all such as are averse from such things are but Nabals, vile and foolish, and ought to be so esteemed, amongst them that will pass righteous judgment, and are able to distinguish of things that differ. There may be an outward respect due to titles of Honour and dignity, but when they are meekly nominal, without any foundation of real worth to answer them, ‘tis not to be expected that they should acquire an inward esteem in the judgments and affections of judicious Persons. Men may have the custody of great estates, but they are rather the slaves than the masters of them, unless they have hearts to dispose of them to good uses.

3. Hence we learn what to think of those, who are so far from devising liberal things, that they must be forced to do just things. And will in cases of differences yield no further than they can be compelled by Law: insisting to the utmost upon every punctilio of advantage, which the rigor and the letter of the Law will afford them. These are so far from being persons of honour, that in the Scripture sense they ought not to be reputed persons of honesty; Equity being necessary to that no less than Iustice.

4. Those Persons are much mistaken, who think acts of this kind to be arbitrary; that they may exert or restrain their bounty, at their own pleasure, without doing injury to any one. Whereas ‘tis plain, that the Scripture doth impose it as a necessary duty, and esteem the omission of it an injury. And though we cannot be accused for our neglects in this kind before mans Tribunal, yet God will pass upon us our final Sentence according to these works.

5. If this be so sure a means for the securing and improving our estates, and that by liberal things men shall stand: This may afford some ground for our enquiry, Whether the neglect of this duty may not have some influence· upon the general complaints in these times, of want of money and trading, and of mens failing in their estates. This is plain enough, that there is no age to be mentioned, wherein the generality of persons of all ranks and conditions have been more profuse and extravagant, as to those particular expences that concern themselves in all respects, Buildings, Diet, Apparel, &c. And it may justly be feared that this excess in private expences, may occasion a defect in their publick bounty: And then no wonder if men by neglect of liberal things do fall and break.

6. By way of Exhortation; We may from hence be excited to these two things.

7. To give honour, love and respect to liberal persons: This is as much due to them from others, as their bounty and charity is due from them to others. And it cannot be less than an injury to detain from any one what is his due.

It was an usual form amongst the Iews upon the naming of worthy persons deceased, to add this clause to the mention of them, whose memory is blessed. And hence was that custom in the Primitive times of appointing Anniversary Memorials and Festivals in honour of the Worthies deceased; to recount their good deeds, celebrating the praises due to them, that others by their example might be excited to do the like. And here I cannot in justice omit the mentioning of a late publick good Work (not sufficiently taken notice of, though) redounding much to the honour of our Nation and Religion, I mean the Redemption of so many Captives from Slavery, and restoring them again to their native Countries; which certainly ought to be commemorated with praise as a work of a sweet savour, both to God and men: and a further addition to that double honour, which was before due to such as were the chief Promoters of it; I mean the Clergy of this Church, in gratitude to God for his gracious and wonderful restitution of them to their just Rights and Revenues.

And I may truly speak it to the everlasting honour of this famous City, that it hath afforded as many liberal worthy Benefactors for publick good works, (and that too since the Reformation, whatever the Papists suggest to the contrary) as any other City in the Christian World. And which ought further to be acknowledged to their deserved praise, the several Companies of it, have generally discharged the trust committed to them by the Legacies of others, with much more honour and fidelity than particular men use to do. Having of their own accord, without being necessitated to it by a course of Law, observed that fair ingenuous equity, which is proper in such cases, by augmenting the allowances bequeathed in some proportion, according as the price and value of things hath increased. This I know hath been done in some cases; and I am sure by the rules of equity it ought to be so in others. That what was at first designed by the will of the Donour as a meet and liberal maintenance, and now by the rising of the value of things falls short of it, (if the revenue will bear it) ought to be augmented in some proportion to what was first intended. Such persons cannot justly pretend to this Character in the Text of devising liberal things themselves, who are not free and generous in the right disposal of the liberality of others.

2. Which brings me to the second branch of Exhortation, with which I shall conclude: That as we are now convinced of, so should we be affected with, and accordingly practise this excellent virtue of Liberality. And as we abound in every thing, in Riches, Peace, Faith, Knowledg, that we abound in this grace also. It may seem superfluous to add any thing further to that great cloud of Testimonies and Arguments which I have already urged to this purpose. Without this bounty and pity to others we can have no good assurance of Gods favour to us, nor any grounds to expect it. With what face or confidence can any man ask mercy for himself,³⁴ who is not ready to shew it to others?

‘Tis this that must add an efficacy to our prayers, as it did with Cornelius; that must sanctifie our possessions, our unrighteous Mammon, (Luk. 11.41) which otherwise will not be clean to us. ‘Tis the parent of honour, safety, prosperity without us, of joy, peace, confidence within us; the greatest comfort both in life and death, (2 Cor. 8.8, 24) as being the surest evidence both of our grace here, and our glory hereafter.

‘Twill be but a little while before every one of you shall be called to give an account of your Stewardships; and would it not be your wisdom, before that time to have a right state of your accounts and to examine how they stand? I am sensible that I speak to men of experience, such as by their constant way of dealing must needs be well versed in things of this nature; and do thoroughly understand what belongs to the making up and adjusting of Accounts; how to put together the charge, first of what they have received, and are responsible for; and then the discharge, how it hath been laid out and expended. And I appeal to your Consciences, can you think this would be a good account at the last day to say, Lord thou hast intrusted me with so many Talents, such a revenue in land, such a stock in money and commodities, such an income by Trading, or by Offices, to the value it may be of some thousands or hundreds by the year. Of which receipts I have expended, Imprimis, for my own use in buildings, furniture, apparel, feasting, recreations, law suits, and perhaps some more vicious way of expence, so many hundreds. Item, for thy use and service towards the relief of thy poor members, to works of devotion or publick bounty, either so many blanks, or so many pence.

If men would deal impartially with themselves, putting both these together, and compare them with one another; would not this be enough to shame and confound men, if they were but serious in Religion, and did in good earnest believe what they profess?

When we come to die, the remembrance of those sums, though but small ones, which we have sent before us to heaven in works of bounty and charity, will be a greater comfort and support to our minds than all those vast treasures which we must leave behind us upon earth. If men do not believe these things, why do they pretend to be Christians? If they do believe them, how is it possible they should walk so unanswerably to them?

Oh! that what hath been said might prevail with some amongst you, to enter upon a firm resolution of altering the state of your Accounts for the future, by reducing these two general Heads for your selves, and for God, unto a more decent and equal proportion; that the one may not consist only of pounds, and the other of pence. That so much at least may be laid out upon good works, as may afford to your faith and hope some ground and foundation to lay hold on eternal life.

---

← Sermon 9 · Contents · Sermon 11 →

Footnotes

1. Exod. 25.2 c. 35.5, 22. ↩

2. Psal. 110.3. ↩

3. Prov. 17.7 Psal. 118.9 ↩

4. Psal. 36.4. ↩

5. 2 Cor. 9.6. ↩

6. 2 Cor. 8.12 ↩

7. 2 Chron. 29 17, 18. ↩

8. Psal. 69, 17.143, 7. ↩

9. 2 Cor. 9.6. ↩

10. 1 Tim. 6.18 ↩

11. Exod. 35. ↩

12. 1 Tim. 3.3. ↩

13. 1 Tim. 6.5, 6, 9, 10. ↩

14. 1 Kings 18, 12, 13. ↩

15. Luke 7.5. ↩

16. Coll. 1.10. ↩

17. Heb 13.16 ↩

18. Philip 4.18 ↩

19. Colos. 3.12. ↩

20. Matth. 25. ↩

21. Luke 16.9. ↩

22. 1 Tim. 619. ↩

23. Matth. 25.34. ↩

24. Deut. 15.11. ↩

25. Prov. 10.2. Psal. 25.26. ↩

26. Luk. 16.12 ↩

27. Prov. 19. ↩

28. Ioh 4.46. ↩

29. 2 Cor. 9.14. ↩

30. Ioh. 15.13. ↩

31. Prov. 36. ↩

32. 1 Tim. 6.19. ↩

33. Mr. Mede. ↩

34. Nehem. 13.14, 22. Mat. 5.7. ↩