[It is thought by many, that it is better to distribute their alms themselves, than to do good through the medium of others. We grant that all may find proper objects of charity within their own immediate neighbourhood; and that, if every one would exert himself within his own circle, there would be little comparative need of persons to dispense our alms for us. But we know that some want time, some inclination, some ability, to seek out the poor, and to impart to them spiritual instruction with temporal relief. Though therefore we certainly admit that it is well to reserve a portion of our alms for our own personal distribution, yet we cannot but say that it is of peculiar importance to encourage the activity of others; for by that, more extensive good is done more grace is called forth into exercise and more honour is brought to religion. More extensive good is done.-Numberless are the cases wherein the poor require more assistance than it would be possible for an individual to afford them. It is on this account that hospitals and other public charities have been so universally established. For the same reason a society for relieving the poor must be of the greatest utility, because that can be done out of a public fund which cannot be done out of a private purse. Moreover, where persons who have some degree of leisure and ability devote themselves to the various offices of charity, it must be supposed that they will acquire a greater fitness for the work, and consequently will perform it to more advantage. Besides, many, however fit for the work, and well disposed towards it, have not time to spare; and consequently much good must be left undone, if those who have time be not encouraged and enabled to improve it in this way. More grace also is called forth into exercise.-We will suppose that in either case the same degree of grace is exercised both by the donor and the receiver of the alms: still the employing of the services of others has greatly the advantage; because it calls forth their graces, and strengthens in them a habit of benevolence. Methinks, it is like the training of soldiers for war; which gives them a martial spirit, and renders them more efficient in their work. Many there are, possessed of wisdom and piety, who yet, on account of the narrowness of their own circumstances, are unable to visit the poor; because they cannot shew their sympathy in such a way as to render it acceptable to the poor themselves. But, if they be employed as the dispensers of the charity of others, they have scope for all the finer feelings of their souls, and are enabled to "rejoice with them that rejoice, as well as to weep with them that weep." We may add further, that more honour also is brought to religion. It is said by the enemies of the Gospel, that the doctrine of salvation by faith alone leads to a neglect and contempt of good works. But, with Job, we will appeal to facts: Who are they that most abound in good works; those who talk about them, and profess to make them the ground of their hopes? or those who build all their hopes of salvation on Christ alone? Amongst which of these two classes shall we find those, who, not having funds of their own, are willing to become the almoners of others, that they may exert themselves with more effect in every office of love both to the bodies and the souls of men? The matter is too notorious to admit a doubt. And does not this tend to the honour of religion? and do not they consult the interests of religion, who encourage such societies? Yes: and our answer to all who decry our faith is, "Outdo us in good works."] • Here the excellence of any particular charity may be stated, with a suitable exhortation to support it. CCCCLXXX. THE CERTAINTY OF DEATH. Job xxx. 23. I know that thou wilt bring me to death, and to the house appointed for all living. WE cannot certainly know the ultimate intentions of Providence from any thing we either see or feel. A man to whom God has given a robust constitution, cannot therefore be sure that he shall attain to old age: nor can a man that is bowed down with complicated diseases, be certain that his health shall not be restored. Presumption too often attends the former state, and despair the latter; as appears in the instance of Job. In his prosperity he said, "I shall die in my nest," without living to experience any material trials: and in his adversity he felt confident that God, whom now he thought his enemy, was bringing him down to the grave; and that his present troubles would terminate in death. In both these opinions he was mistaken: he did experience very heavy afflictions: and those were succeeded by brighter days of happiness than ever he had before known. But though he erred as to the expectations he had formed respecting the time and manner of his death, his general assertion was founded in truth, and conveys to us a most instructive lesson. Let us consider, I. The truth affirmed Nothing can be more certain than that we shall all die [The grave is "the house appointed for all living." Adam was doomed to it for his transgression, and all his posterity have been involved in his sentence. It is not in the power of wisdom, or strength, or riches, to avert the stroke of death". All, whatever be their rank or condition, must pay the debt of natured; whether we have lived in a palace or a cottage, the grave is the house in which we must all abide at last. The righteous are, in this respect, on a par with the wicked. The moment that God says to any, " Thy soul is required of thee," "his body must return to its native dust, and his spirit must return unto Him that gave it."] And this is a truth universally acknowledged [Every one "knows" that he himself must die. We look back to the antediluvian world; and though we find that they lived eight or nine hundred years, they all died at last. Since that time, successive generations have come and passed away. Our own near ancestors are removed, and "their places know them no more." There are few amongst us who have not, within a very few years, lost some friend or relative. And we all feel, that if we have not any disorder at present, we are at least liable to those diseases and decays which are daily weakening the strongest constitutions, and executing the Divine appointments in bringing us to the grave. The time of our death, as we observed before, is known to none but its approach is not for one moment doubted by any 8.] As this thing is so plain, we hasten to, II. The improvement we should make of it— The certainty of death should, 1. Moderate our regards to the things of this world [Were our present possessions to abide with us for ever, there were some reason for our eagerness respecting them: but, as they are so soon to be removed from us, or we from them, it is folly to let them occupy so large a portion of our a Gen. ii. 17. and iii. 19. d Eccl. viii. 8. f Eccl. xii. 7. b Rom. v. 12. c Ps. xlix. 7-10. affections We are not greatly elated with the comforts of an inn, where we are to stop but an hour; nor are we greatly depressed with any want of comforts which we may find there: the thought of our stay there being so short, renders us comparatively indifferent to our present accommodations. Thus the thought, that "the Lord is at hand," should cause us to make "our moderation known unto all men h" This is elsewhere enforced by the Apostle in relation to every thing, whether pleasant or painful; all is but a pageant passing by; and whether the spectacle be mournful or joyous, it is scarcely sooner arrived that it vanishes from before our eyes1. Our joys and our sorrows will both appear light and momentary, when viewed in reference to the transitoriness of what is visible, and the endless duration of the things invisiblek -] 2. Make us diligent in preparing for a better world [The time allotted us here, is given on purpose that we may prepare for another and a better state. If the present hour be not seized, all opportunity of securing happiness in another world will be lost Should not this thought stimulate us to activity in the concerns of our souls? Solomon was clearly of this opinion'; and so must every one, who reflects a moment on the comparative importance of time and eternity. If we could return hither after having once departed, or begin in the invisible world the work which we have neglected here, we might have some excuse: but to know that death and the grave are ready to swallow us up, and yet to trifle with the interests of the soul, which, if neglected now, are gone for ever, this, I say, is a madness, which credulity itself could never imagine to exist, if its existence were not daily and hourly before our eyes The prayer of Moses is that which reason dictates, and which God approves: teach us to number our days, that we may apply our hearts unto wisdomm."] ADDRESS 1. Those who know this truth, and feel it— "So [Happy they whose minds are by meditation and prayer rendered familiar with death: and who know, that while the grave is the receptacle of their bodies, they have for their souls an house not made with hands, eternal in the heavens" h Phil. iv. 5. k 2 Cor. iv. 17, 18. i 1 Cor. vii. 29–31. σxñμa. m Ps. xc. 12. n If this be a subject for a Funeral Sermon, the person's character may be mentioned here-Thus; "Such was the state of him whose loss we now deplore." Happy they who in the view of this are cleaving unto Christ with full purpose of heart. O that we all might be like-minded, living in an habitual dependence upon Christ, and in a zealous performance of his will! Then may we look forward to our dissolution with joy, accounting death our gain, and placing it amongst our choicest treasures P -] 2. Those who know and disregard it— [This, alas! forms the greater part of every congregation; insomuch, that they who act up to this truth are gazed at "as signs and as wonders" in the world. But how will this supineness appear in a little time? We do not positively say, that you will look with regret on your present conduct on your death-bed; for many die as stupid, as ignorant, and as hardened as they lived. But we are well assured, that you will have far other thoughts of your conduct as soon as you come into the presence of your Judge Let me then entreat you to "redeem the present time," and to "work while it is day; for the night cometh wherein no man can work."] JOB'S COMPASSION FOR THE POOR. Job xxx. 25. Did not I weep for him that was in trouble? Was not my soul grieved for the poor? IN the midst of any heavy calamities, a recollection that we have abused the season of prosperity must add greatly to our distress: whereas a consciousness that we have endeavoured to fulfil the duties of our station, must afford a rich consolation to the afflicted mind. It was a matter of self-congratulation to David under the persecutions that he met with from his inveterate enemies, that he had done nothing to provoke their enmity; and that, instead of retaliating their injuries even in thought or desire, he had tenderly felt for them in their troubles, and earnestly sought their welfare". To Job also this thought was a source of much comfort under his accumulated trials. In the passage before us he complains bitterly of his friends, and too a Ps. xxxv. 11-14. |