He that opprefeth the Poor, fays the wife King of Ifrael, reproacheth his Maker: but be that honoureth him, hath Mercy on the

Poor.

The Poor are the Creatures of God, not only as they are Men, but also as they are poor Men: the different Orders and Degrees of Men are from the Hand of God; and to despise or opprefs a Man for being what God has thought fit to make him, is to reproach God: and if we have a true Honour for God, the common Father of both Rich and Poor, it will dispose us to regard even the meaneft of his Children. The Rich are the elder Brothers of the World; and as they fhare the Estate of it among them, fo is it incumbent on them to provide for the Neceffities of the Reft of the Family; which they can hardly neglect without renouncing the common Relation they have to one and the fame Parent; fo that to fhew Mercy to the Poor, is a direct Way of paying Honour to God.

Befides, Works of Mercy redound to the Honour of God, through the Praises and Thanksgivings of thofe, who feel the Comfort and Relief of them. The Charity of the Rich, thrown into the Lap of the Poor,

afcends

afcends up in more delightful Steams than the Incense of the Altar, and returns again in Showers of Bleffings upon the Head of the Liberal. The unexpected Relief which the Indigent meet with, naturally creates in them a great Senfe of Providence, and of the Care of God over his Creatures; it raises them to a thankful Acknowledgment of his Regard towards them, and difpofes them to a religious Dependance on him in the Midst of all their Diftrefs. So that in this Sense alfo Works of Charity tend to the Honour of God, as they promote a true Senfe of Religion in the World.

That the Good and Welfare of Men are directly confulted by the charitable Hand, is too plain a Cafe to admit of any Proof: and great Pity it is, that there is any Room to doubt whether this End be always attained by the Liberality of well-disposed Perfons but fo it is, that too great a Part of what is given in Charity in this rich and populous City, instead of being a Supply to the Want of Saints, is the Nourishment of idle and debauched Vagabonds: a Case the more to be lamented, because the frequent Impoftures of this Kind make good People distrustful of all who ask for Charity,

and fometimes bring great Difficulties upon

the well-deferving Poor. cumstances, we can no

Under these Cir

otherwise answer

this End of Charity, the doing good to others, than by taking fome Care to place our Charity right; and to distinguish between the truly Needy, and the idle Beggar, who lies in wait to intercept Charity, and to divert the Maintenance of the more deferving. But however we may be imposed on in this Respect, yet in that which follows, I trust there is no Fear of being deceived; for though the wicked Receiver of Charity shall anfwer for his Guile and Hypocrify, yet the Liberality of the Giver shall not go unrewarded: for,

Thirdly, By Works of Mercy and Charity, we make the best Provifion for our own present and future Happiness. This may be concluded by direct Inference from what has been already faid; for fince Works of Mercy have fo plain a Tendency to promote the Honour of God, we cannot doubt but that God will reward the Love and Obedience of fuch as take Pleasure therein. Add to this, the exprefs Promises of the Gospel made to these good Works efpecially; infomuch that clothing the Naked,

feeding

feeding the Hungry, giving Drink to the Thirsty, vifiting the Sick and the Prisoners in their Distress, are mentioned by our blesfed Saviour, as chief Articles of Enquiry at the last great Day; and are put into the fhort Description which St, James has left us of pure and undefiled Religion in the Sight of God; add to this, I fay, and we have all the Security that can be defired or expected.

The final Retribution for this, and every other Work, must be expected from the Juftice of God, in that Day in which he hath appointed to judge the World; but this hinders not but that we may juftly hope for Part of our Reward in this Life. In the Chapter of the Text, the Apostle encourages the Corinthians to Liberality, by teaching them to expect a Return for it from God, in the Increase of their Stores, and a plentiful Harveft of the good Fruits of the Earth: this Reward he earnestly prays they may have :-He that miniftereth Seed to the Sower, both minifter Bread for your Food, and multiply your Seed fown. The Apostle wrote to Chriftians, and doubtlefs he made ufe of none but Chriftian Motives; and upon his Authority we may venture to X 3 promise

promise to the charitable Chriftian a suitable Reward, as well in the Bleffings of this Life, as of that which is to come. But it is Time to proceed to the last Thing propofed :

To fhew how effectually thefe Confiderations confpire to recommend to us that good Work, for promoting of which, we are this Day met together in the Fear of God.

If to fupply the temporal Wants of the Brethren, be a work redounding to the Honour of God; behold these numerous Objects before you, all wearing the Livery of Charity, not as a Badge of Servitude to any earthly Master, but as a Token that they and their Benefactors are equally Servants to God: nor are their prefent Wants and Neceffities the only Concern of this pious Inftitution; but a Foundation is laid for the conftant Support of them and their Families, by training them up, and difpofing of them to fuch useful Employments as may yield them a comfortable Maintenance for their Lives; fo that this Charity, like the Widow's Crufe, will always recruit itself; and Bread to be earned by these many Hands, in Time to come, fhall be placed to

the