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I. I AM TO EXPLAIN THE GROUNDS UPON WHICH WE ARE OBLIGED TO WORKS OF CHARITY.

1. The principles of natural justice; and —

2. The light of revelation.

II. IN WHAT MEASURE OUR CHARITY IS DEMANDED BY GOD.

1. That we are bound to give in proportion to the necessities of the poor. And as their numbers and wants increase, we are to be more liberal; as they lessen, by being set on work, or provided for otherwise, we are under no obligation of scattering unnecessary relief.

2. That every man is obliged to give in proportion to his own affluence and stated income; and between God and his own conscience to allot such a part of it for charity as may answer the general precepts concerning it.

III. LET US NOW CONSIDER UPON WHAT OBJECTS OUR CHARITY IS MOST USEFULLY EMPLOYED.

1. Such as suffer for the truth of the gospel, either against infidelity, or against idolatry and gross corruptions. And in them most properly Christ Himself is relieved.

2. In distinguishing objects of mercy let us regard those especially that are recommended to it by their own worth, or by that of their progenitors.

3. Such objects are well qualified for our compassion as fall into distress or decay by a sudden calamity overtaking them, or by the immediate hand of God; and not by idleness or vice, where the relief of a scourge is generally the fittest.

4. Such objects are very fit for our charity as will improve what is given them, and lay it as the foundation of their future livelihood.

5. From these who are bred up for the service of their country let us proceed to those who by serving it are maimed, and disabled from getting their own bread; and these certainly are worthy objects of public charity.

6. Whenever we are disposed for acts of mercy, they that have the most pressing wants to speak for them are always fittest for our present choice; for charity looks not barely at the man, but at his necessities.And now upon review, I shall briefly annex five rules concerning the management of our alms.

1. Charity which prevents men from being oppressed with poverty is better than that which only supports them under it.

2. Charity which aims at the public service is better than that which is only for private relief.

3. Charity which is disposed of into a perpetual fund is better than that which is immediately melted and consumed.

4. Charity applied to the making of men virtuous is better than that which only refresheth the body.

5. Charity expended for correcting the idle, and forcing them to work, is better than that which gives them a present ease.

IV. And what need I say more FOR THE ENCOURAGEMENT OF ALL THESE CHARITIES than to repeat the words of our Lord Jesus, "It is more blessed to give than to receive"?

1. It is the advantage of works of charity that they are usually attended here with temporal and spiritual mercies. "If thou satisfy the afflicted soul the Lord shall guide thee continually, and make fat thy bones: and thou shalt be like a watered garden" (Isaiah 58:10, 11).

2. The blessedness of charity is yet much greater in that it secures an endless inheritance in the next world (1 Timothy 6:18, 19). And is not this abundant conviction that "it is more blessed to give than to receive"?And to confirm us in this persuasion, I shall strengthen what has been said with two considerations.

1. That God will strictly inquire hereafter what the rich have done with all that plenty which He bestowed upon them. And therefore it behoves them to be well prepared for their answer to Him.

2. Let it be considered that the only way to make riches a blessing is to employ and manage them as God hath appointed.

(Z. Isham, D. D.)

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KJV: I have shewed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive.

WEB: In all things I gave you an example, that so laboring you ought to help the weak, and to remember the words of the Lord Jesus, that he himself said, 'It is more blessed to give than to receive.'"