the future fupport of himself and his Family. Mens Neceffities, and by consequence, their Abilities to perform works of Charity, are not capable of being fixed, in General, by Mathematical and exact proportions, and therefore do admit only of moral Determination, according to Probability, and the Ordinary methods of Providence. Let every one therefore compare his own Circumstances with the state of other Men, in his own rank: Let him attentively reflect, and duly depend, upon God's providential Difpenfations: Let him throw off all referves for Senfual Enjoyments: Let him abandon Covetoufnefs and Ambition, and then proceed to determine, with the utmoft Serioufnefs and Sincerity, confidering that God plainly fees both his Ability and his Will: Let him thus Conscientiously and Faithfully determine, what proportion of his Riches is, in Reality, Superfluous to his Station; for whatsoever fhall, upon Impartial Enquiry, appear to be fo, is a Debt due to his Afflicted Brethren. God God Almighty hath ranged Men in different Orders, that they may exercise the Virtues which their different States require. The Poor are to exercife their Patience and Refignation, their Hope and Affiance in God; and the Kich are to demonftrate their Charity to their Diftreffed Neighbour, by relieving him, and their Fidelity to God, by an Improvement of those Talents which were committed to Their charge for this very purpose, that they should be employed in Charitable Works, prudently proportion'd to their Wants and Deferts, who are the Objects of Charity. For 'tis a Pernicious Error, to imagine, that we are the Proper and Arbitrary Lords of our own Poffeffions, and that we may juftly and fafely dispose of them, according to our own Pleasure. This plaufible mistake, fo confidently urged, and the Practices fo generally built upon it, may pass with Impunity and Approbation amongst Men; but the Holy Scriptures declare, and in the Day of Judgment we shall be effectually convinced, That God is the fole Lord, who hath intrusted intrufted us with Treafures, to be difpofed of, not as our own humours direct, but according to his express direction and commandment, in fupporting and comforting the Needy and Afflicted. Those who are tenacious of their Superfluities, do prevent the course of God's Bleffings through their proper Channels, fruftrate the defigns of Providence, and are at once Regardless of the Good of their Brethren, the Authority of God, and the Salvation of their own Souls. For 'tis Indifpenfably incumbent upon all * them that are rich in this world, that they do good, that they be rich in good works, ready to diftribute, willing to communicate; Laying up in store for themselves a good foundation, against the time to come, that they may lay hold on Eternal Life: And this brings me to the Second Enquiry proposed. II. Upon what accounts chiefly it is, that Charitable Works are to be efteem 1 Tim. vi. 17, 18, 19. ed fo Excellent, as they are fupposed to be in the Text? 'Tis to be taken for granted, that this enquiry does only extend it felf to fuch Outward Works, as are built upon a true Inward Principle of Charity. And undoubtedly fuch Works cannot but appear attended with great Excellency, if it fhould only be obferved, That whofoever performs them, does bear a part with thofe glorious Creatures, the Holy Angels, in the Execution of their high Office. For they are employed in Ministration to the Neceffities and Infirmities of Men: And then 'do we moft confpire with thofe excellent Beings, and make the nearest approaches to their Perfection, when we approve our felves, as Faithful Guardians to thofe, who are placed below us, in a dependence upon our Protection and Succour. And yet it is the Excellency and Glory, even of those Bleffed Spirits, as well as of Charitable Men, That in these Beneficial Employments, they come up to the plaineft refemblance of God Almighty himself, which they are capable of, and that in respect of an Attribute, which, of all others, seems most apt to command our Efteem and Love, His Infinite Goodness. Reflections upon his Immenfity, Infinite Power, and Justice, may raife Wonder in us; but a Senfe of Complacency, and Joy, and Exultation, does not run in with that Wonder, till our Thoughts are turned upon his Goodness; which fupports every Being in it's proper State, and fupplies all thofe, which are capable of being Happy, with Happiness proportion'd to the utmoft of their Capacity. The perfection of the Divine Nature cannot be conceived, without this Glorious Attribute: And in thofe * Men is the Image of this Divine Excellency truly Confpicuous, who are Beneficial to the utmoft of their Power; whofe Goodness is diffufive of Support and Comfort, to as many Miferable objects, as they are capable of Comforting and Supporting. * Οἶδα πολλαχό τῆς θείας γραφῆς, τῷ ὀνόματι τῷ ἐλεήμον ο τες αγίες άνδρας τὴν θείαν δύναμιν προσκαλεμένος -Εἰ ἐν πρέπεσα τ Θεῷ ἡ προσηγορία τῇ ἐλεήμονον τί ἄλλον καὶ οὐχὶ Θεὸν σε προσω καλείται γενέθαι ο λόγο, έκανες μορφοπενία τῷ τῆς θεότητος idual; Gregor. Nyff. de Beat. Orat. 5. |