let us live for God, and for eternity: let us live, as we shall wish we had lived, when we shall stand before the judgmentseat of Christ to receive our eternal doom. Let us go forward in the path of duty, assured, that the rest which awaits us will richly repay our labours, and the crown of righteousness our conflicts.] MDCCCIII. THE BLESSEDNESS OF LIBERALITY. Acts xx. 35. Remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive. SCARCELY any thing can be conceived more calculated to improve our minds, than the committing to memory such portions of Scripture as are peculiarly important. The Jews were accustomed to have select passages of their law fastened upon their garments, in order that they might be continually reminded of their duty. David, with less ostentation, and more piety, "hid God's word within his heart," as the means of preserving him from sin: and he has recommended a similar practice to all young people, in order that their corrupt inclinations may be checked by the recollection of God's commands. Among the various passages which claim peculiar attention, this which is before us has a very distinguished place. It should seem that our gracious Lord was in the habit of frequently inculcating the divine lesson in the text. And so generally was this saying known among his Disciples, that the Evangelists did not judge it necessary to record it in any of their Gospels. Almost thirty years after his death, it was commonly mentioned in the Church, and was enforced by his Apostles as a principle of action, which was to be adopted by all his followers. St. Paul, having summoned the elders of the Ephesian Church to meet him at Miletus, took his final leave of them, and gave them all the cautions and directions which he judged necessary. He entreated them more particularly to cultivate to the uttermost a spirit of benevolence; remembering the example which he himself had set them, and bearing in mind that saying of our Lord, of which he had so often reminded them, namely, that "it was more blessed to give than to receive." Happily for us, St. Luke was inspired to record in the history of St. Paul, what he, and all the other Evangelists had omitted in their histories of Christ. And the very circumstance of its being so providentially preserved, may well render it an object of our most attentive regard. Let us consider then, I. The grounds of this declaration That the man who lessens his property by giving, should, by that very act, become more truly blessed than the most destitute person can be made by receiving, appears a paradox that cannot be explained. But to evince the truth of it, we shall point out some particulars, wherein the act of giving is manifestly more blessed than that of receiving I. It calls forth more noble feelings [The feelings of him who receives in a becoming manner, are by no means despicable. Gratitude is a very refined and dignified sensation; and, when ennobled by a view of God's hand, and an acknowledgment of his overruling providence in raising up to us a benefactor, it becomes one of the noblest exercises of the human mind. Yet we must confess, that the donor has the advantage of the receiver in these respects: for generosity and compassion are more elevated sentiments than gratitude, inasmuch as they have in them less of what is selfish, and originate, not in any personal gratification, but solely in the wants and miseries of a fellow-creature. Moreover, if the donor be in a right spirit, he will act altogether with a view to God's glory: he will consider himself simply as God's agent or steward; and, instead of admiring himself on account of what he does for God, he will bless and magnify his God for employing him in so honourable a service. Would we form a just idea of the feelings of a good man discharging the duties of benevolence; let us paint to ourselves the sensations of the angel who was sent to strengthen our Saviour after his conflicts with all the powers of darkness. Did he receive with joy the c Luke xxiii. 43. Father's mandate? did he fly on the wings of love to execute his divine commission? did he administer consolation to Jesus with unutterable tenderness; and return with ardent gratitude to express his sense of the high honour conferred upon him? In him then we behold the true image of a saint, performing towards the afflicted the kind offices of love.] 2. It more assimilates us to the Deity [We do not at first sight behold any likeness to the Deity in him who receives an alms: yet, methinks, we may, without dishonouring our God, trace some resemblance: for Jehovah himself is receiving daily from his creatures a tribute of prayer and praise, which comes up before him as incense, and is the offering by which he considers himself as glorified. Moreover, our blessed Lord identifies himself with his distressed followers, and acknowledges himself as fed and clothed, when food and raiment are administered to them: yea, in the days of his flesh, he condescended to subsist through the benevolence of others. But in the donor there is a very striking likeness to the Deity, who is daily "opening his hand, and filling all things living with plenteousness." More particularly, if the donor be overlooking the trifling distinctions of neighbourhood or of party, and be extending his alms to all, whether friends or enemies, he approves himself in the highest degree conformable to the image of his God, who is "the comforter of all them that are cast down," and who makes "his sun to rise upon the evil and upon the good, and sends his rain upon the just, and upon the unjust."] 3. It is a source of more extensive benefits [He who receives an alms, benefits himself and those who depend upon him. The world around him too derive some good from his example, in that he teaches them a quiet submission to the will of God in circumstances of affliction and necessity. But the good which is done by the donor is almost incalculable. In the first place, he relieves the wants of others, who but for his timely aid, perhaps, must have languished, or even perished, for want. But the joys of penury relieved, form but a small portion of the benefits which a benevolent Christian imparts. He exceedingly improves his own soul, confirming in himself the most benevolent affections, and establishing habits which greatly conduce to his own happiness. Nor are the advantages which accrue to himself confined to this world: for even in heaven will he have a recompence, and that too proportioned to the zeal with which he had cul d Matt. xxv. 35, 36. Matt. v. 44, 45, 48. e Luke viii. 3. f 2 Cor. vii. 6. h Luke xiv. 14. and xvi. 9. tivated the principle of love. Moreover, the benefits extend to all around him. Who can estimate the good which he does to the souls of others, while he adorns and recommends the Gospel of Christ? for, he not only makes himself an example to other professors of religion, and provokes them to emulation, but he removes the prejudices of the ungodly, and constrains them to confess the excellence of those principles which in their hearts they abhork. With humble reverence we may say, that the benefit reaches even to Christ himself: for, as "in all the afflictions of his people he is afflicted'," so in all their consolations also he is comforted m. Further, if further we can go, even God the Father also is made a partaker of the benefit. For that which above all things he regards, is, his own glory: and our alms-deeds are often the occasion of most heartfelt praises and thanksgivings to him. This St. Paul specifies as one of the most blessed effects of liberality; an effect, in comparison of which, the relief of a fellow-creature is almost unworthy of notice".] Having pointed out the grounds of this extraordinary declaration, we proceed to shew, II. The improvement that should be made of it St. Paul, in exhorting the Ephesian Elders to "remember this saying of the Lord Jesus," designed to stimulate them to a suitable improvement of it. Now it will be found of use to us, 1. To form our principles [There is a benevolence which is extremely profitable to the world in a temporal view, while it is altogether unprofitable, and even ruinous, to their spiritual interests. When this principle is considered as the whole of religion, when it is made the foundation of a sinner's hope, and substituted in the place of Christ, it is then worthless, and odious, in the sight of God. But when it is cultivated from a regard to Christ, and exercised with a view to his glory, it is " an odour of a sweet smell, a sacrifice well-pleasing to God." When viewed with all its attendant exercises of mind, it is the sum and substance of all practical religion. Without this, all pretences to religion are vain: for if we do not love our brother, whom we have seen, it is impossible that we should love God, whom we have not seena. As for wealth, we should consider it as of no value, any further than it enables us to exercise ourselves in offices of love. To amass wealth, or to spend it on ourselves, k Matt. v. 16. i 2 Cor. ix. 6. m Matt. xxv. 40. P Gal. vi. 2. VOL. XIV. n 2 Cor. ix. 12. M M 1 Isai. lxiii. 9. • Phil. iv. 18. should afford us no pleasure, in comparison of devoting it to pious purposes: for, if it is more blessed to give it away, than to receive the most needful supplies, much more must the giving it away render us more blessed than either the spending or the saving of it can do. This is manifestly the scope of the divine aphorism in the text; and on this estimate of wealth our principles should be formed. It should be an established maxim with us, that to do good is to receive good, and to exercise love is to be truly blessed.] 2. To regulate our practice [Let the fore-mentioned principle be duly considered: and, when we are fully persuaded that to do good is the surest way to receive good, we shall gladly embrace every opportunity of benefiting others, and of getting good to ourselves. Behold then, an opportunity now offers itself to every one of you! and, in the name of our adorable Lord, we entreat you both to confer, and to receive, blessedness. First, confer blessedness" — Think that perhaps your present generosity may be overruled, not merely for the temporal relief of a distressed brother, but for the everlasting salvation of some immortal soul. O let this thought stimulate you to the most cheerful and beneficent exertions. If any say, "I have nothing but what I earn by manual labour; and even that is little more than suffices for my own necessities;" I answer, This is the very case stated by St. Paul, who determines that such persons ought to give according to their ability; and, in the very verse before the text, he tells us how he himself acted under those circumstances; and then he adds, "I have shewed you, that, so labouring, ye ought to support the weak." Next, receive blessedness. We have hitherto spoken on behalf of our indigent and afflicted brethren. But we must change our voice: it is not for them, so much as for you, that we preach: yes, you who are opulent, you who have the means of doing good, you are the persons to whom we preach, and for whom we preach. Receive blessedness, I say; far greater blessedness than it is in your power to confer on others. Strengthen in yourselves the habits of benevolence. Imitate Him"who went about doing good;" Him, "who, though he was rich, yet for your sakes became poor, that ye through his poverty might be rich"." Imitate the God and Father of the universe, whose tender mercy is over all his works. If this be a Charity Sermon, it will be proper in this place to shew the particular nature of the charity, and what blessings are likely to accrue from it. u 2 Cor. viii. 9. 8 Eph. iv. 28. t ver. 34, 35. |