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LIBERALITY ENCOURAGED
YOU have heard the king’s letter read to you [Note: This was for the Relief of the Distressed Manufacturers, Jan. 1827. And this exordium is inserted, in order to shew what, on such an occasion, may justly be admitted. But to such occasions it should he confined. Of course, for any other Charity, the exordium should be changed.]: and if St. Paul thanks God for “putting into the heart of Titus an earnest desire” to improve his influence at Corinth for the relief of the distressed Christians at Jerusalem [Note: ver. 16.], well may we acknowledge with thankfulness the goodness of God, who has “put it into the heart of our king” to exert his influence with us in behalf of our distressed brethren in the north: and I do trust, that a measure of the same success which Titus was favoured with at Corinth, will attend the appeal now made in the king’s name to your liberality on this occasion. The distress being extremely great and urgent, I will shew you,
I. What the inequalities of Divine Providence call for at our hands—
That there are great inequalities in the states of men, is obvious, in all places and in all ages. Even in the country which was governed more immediately by God himself, it was declared, that “the poor should never cease out of the land [Note: Deu_15:11.]:” much more, therefore, may we expect to see the same dispensations in our land.
Certainly there are great inequalities in the states of men—
[These occur, from birth, from education, from accident. One person is born to opulence, and, from the moment he comes into the world, enjoys all that this world can afford: another, from the first instant of his birth, is destitute of the most common necessaries of life, or would be so if they were not supplied by the hand of charity — — — One, from early infancy, is instructed in some branch of knowledge that may fit him for a higher sphere; whilst the mind of another is left without any culture whatever: and hence we see some, even of the lower classes of society, rise to wealth and eminence; whilst others, for the want of such advantages, are left to perform the most degrading offices in life — — — And from what we call accident, that is, from occurrences which could neither have been anticipated nor avoided, have the most astonishing changes been produced; the rich being reduced to penury, and the poor being elevated to situations of wealth and dignity. The greatest acquisitions have been made by some unforeseen event, that has prepared the way for them, and almost forced them, as it were, upon us. On the other hand, what bereavements have been suffered, from fire, from inundation, from reverses in trade, from the failure of others, from war, from civil commotion, or even from sickness, which has incapacitated men for their proper duties! — — —]
And what do these call for at our hands?
[Are the rich to sit down satisfied, as if their abundance was given them for themselves alone? or are they not rather to consider themselves as stewards of the Lord, appointed by him to minister to the necessities of their poorer brethren? God himself, in the wilderness, shewed us what his end was, in so diversifying the lots of men. He gave to his people manna from the clouds of heaven; and he appointed that every one should gather an omer of it daily, for his own use. But it frequently happened, through some accidental circumstance, that some gathered less than the measure prescribed, and some, perhaps through illness, gathered none at all: yet, without any concerted plan, it constantly happened, that if some of a family gathered less than their proper measure, others had gathered more: and in all the families of Israel, for the space of forty years, it was found, that when the whole of a family put their gatherings together, they amounted to the precise quantity that was enjoined; “those who had gathered much having nothing over, and those who had gathered little having no lack [Note: See Exo_16:16-18.].” Now God would have us also to know, that all which we have, however laboriously gathered up by us, was His gift, and given by him for the express purpose of administering to the necessities of our more indigent brethren. True, we are not called now to put all we have into a common stock; but we are called to “make our abundance a supply for the necessities of others;” that so there may be such a measure of “equality,” as will consist with a due maintenance of all the different orders in civil and social life.]
With these inequalities we shall be well satisfied, if we consider,
II. The vast advantages derived from them—
Exceeding great benefits arise from such dispensations: for,
1. They call forth from men the greatest possible exrecise of grace—
[To all classes of the community, the poor as well as the rich, are these dispensations truly beneficial. The poor derive instruction, which they would not attain in any other way: they learn both resignation to the Divine will, and dependence on the care of heaven. If tempted at any moment to repine, they learn to say, ‘”Shall a living man complain?” If I had my desert, it is not bodily sustenance that I should want, but a drop of water to cool my tongue in hell — — — I see the birds, that plow not, nor sow, nor gather into barns, have food in due season provided for them: why, then, should I despond? The God that feedeth the ravens, can feed me: and he will rather send me food by the very ravens themselves, than suffer me to want what he sees to be good for me.’ — — —
The rich, too, are taught most invaluable lessons by what they see around them. From beholding the distresses of others, they learn to sympathize with the afflicted — (what an invaluable lesson is that!) They learn, also, self-denial, which they gladly practise, “that they may have to give to him that needeth.” And I hesitate not to say, that they have more exquisite pleasure in any instance of self-denial, than any person upon earth has in the most unbridled sell-indulgence. But what shall I say of the delight they feel in acts of beneficence? This is the very occupation, if I may so speak, of God himself, “who is good to all, and whose tender mercy is over all his works.” This, too, is pre-eminently the point in which they are conformed to the image of “their Lord and Saviour Jesus Christ; who, though he was rich, yet for our sakes became poor, that we, through his poverty, might be rich [Note: ver. 9.].”
And now tell me, I pray you, whether these different classes be not greatly benefited, when called to the exercise of such graces; for which there would be comparatively no scope, if these inequalities in providence did not exist? — — —]
2. They bring to God the greatest possible acquisition of glory—
[Take all these persons in their respective stations: and see how all of them admire and adore God for the manifestations which he thus gives of his providence and grace; the poor, in having their wants so seasonably supplied; and the rich, in being made God’s honoured instruments of good to man — — — This is very particularly noticed by St. Paul, in the following context; and in comparison of this honour accruing to God, the relief conferred upon the poor he accounts as nothing: “The administration of this service,” says he, “not only supplieth the want of the saints, (that is comparatively a small matter,) but is abundant also by many thanksgivings unto God; while, by the experiment of this ministration, they glorify God for your professed subjection unto the Gospel of Christ, and for your liberal distribution unto them, and unto all men; and by their prayer for you, who long after you for the exceeding grace of God in you.” And then he adds, with a heart overflowing with gratitude to God, “Thanks be unto God for his unspeakable gift [Note: 2Co_9:12-15.]!”
Now, if there were no such inequalities, there would be no scope for the rectifying of them; and, consequently, none for the adorations and thanksgivings offered unto God by those for whom he had so mercifully interposed. Say, then, whether these inequalities be not, on the whole, an unspeakable blessing to mankind; and whether, instead of repining at them, we ought not to adore and magnify our God, who makes such use of them, for the exercise of such grace, and for the manifestation of such glory unto men?]
Let me not, however, forget your necessities, brethren, whilst I plead for the relief of others: but let me entreat you,
1. To seek from God the supplies which you yourselves need—
[None of your fellow-creatures, how destitute soever they may be in respect of temporal necessities, are half so necessitous as you, in relation to your spiritual condition. In this respect, all, whether rich or poor, are on a level. Truly, there is a sad “equality” with respect to this: all being not only “wretched and miserable,” in a general view, but “poor, and blind, and naked,” in particular. And who shall give you relief? Shall any fellow-creature be able to succour you? No: the best man on earth has “no more oil in his vessel than is needful for himself.” There is no help for any man, but “in Christ Jesus, in whom it has pleased the Father that all fulness should dwell;” and “from whose fulness he has ordained us to receive.” Get then, I pray you, brethren, a just sense of your necessities; and look to Christ for a supply of them: for “he is able to make all grace abound towards you, that you, having always all-sufficiency in all things, may abound unto every good work [Note: 2Co_9:8.].”]
2. To impart to your fellow-creatures the relief which they need—
[The occasion is indeed urgent [Note: Here the occasion, whatever it may be, should be set forth.] — — — And I may well call upon you to impart out of your abundance, according to your ability. Of course, some of you are able to give but little: but, “if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not [Note: ver. 12.].” This, however, I must say, “He that soweth sparingly, shall reap also sparingly; and he that soweth bountifully, shall reap also bountifully [Note: 2Co_9:6.].” Nor is it unwise for you to consider what changes may yet occur with respect to your own temporal condition: and how much you yourselves may hereafter need relief from the very persons you now relieve. In this view, I would say, for your encouragement, that “what you give to the poor, you lend to the Lord;” and in the hour of necessity he will repay you. Arise, then, all of you, to this good work; and “cast your bread upon the waters, that you may find it after many days.” In heaven, at all events, you shall find it: for God has promised, that not so much as “a cup of cold water given for his sake shall lose its reward.”]