Though it should be many days first, yet you shall find it at last, at a time when you most need it. He that giveth to the poor lendeth to the Lord; and God is not one of those who will not pay again what is lent to him. If you lend any thing to God, you commit it into faithful hands. Prov. xix. 17. "He that hath pity on the poor lendeth to the Lord, and that which he hath given will he pay him again." God will not only pay you again, but he will pay you with great increase; Luke vi. 38. "Give, and it shall be given unto you;" that is, in good measure, pressed down, and shaken together, and running over."

Men do not account that lost, that is let out to use; but what is bestowed in charity is lent to the Lord, and he repays with great increase. Isa. xxxii. 8. "The liberal deviseth liberal things, and by liberal things shall he stand." Here I would particularly observe,

1. That if you give with a spirit of true charity, you shall be rewarded in what is infinitely more valuable than what you give; even eternal riches in heaven. Matt. x. 42. "Whosoever shall give to drink unto one of these little ones, a cup of cold water only, in the name of a disciple; verily I say unto you, he shall in no wise lose his reward."

Giving to our needy brethren, is in scripture called laying up treasure in heaven, in bags that wax not old; Luke xii. 33. "Sell what ye have and give alms, provide for yourselves bags that wax not old, a treasure in the heavens that faileth not, where no thief approacheth, nor moth corrupteth." Men, when they have laid up their money in their chests, do not suppose that they have thrown it away; but, on the contrary, that it is laid up safe. Much less is treasure thrown away, when it is laid up in heaven. What is laid up there is much safer than what is laid up in chests or cabinets.

You cannot lay up treasure on earth, but that it is liable to be stolen, or otherwise to fail. But there no thief approacheth, nor moth corrupteth. It is committed to God's care, and he will keep it safely for you; and when you die, you shall receive it with infinite increase. Instead of a part of your earthly substance thus bestowed, you shall receive heavenly riches, on which you may live in the greatest fulness, honour, and happiness, to all eternity; and shall never be in want of any thing. After feeding with some of your bread those who cannot recompense you, you shall be rewarded at the resurrection, and eat bread in the kingdom of God. Luke xiv. 13-16. "When thou makest a feast, call the poor, the maimed, the lame, and the blind; and thou shalt be blessed: for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just. And when one of them that sat at meat with him, heard these things, he said

unto him, Blessed is he that shall eat bread in the kingdom of God."

2. If you give to the needy, though but in the exercise of moral virtue, you will be in the way greatly to gain by it in your temporal interest. They who give in the exercise of a gracious charity, are in the way to be gainers both here and hereafter; and those that give in the exercise of a moral bounty and liberality, have many temporal promises made to them. We learn by the word of God, that they are in the way to be prospered in their outward affairs. Ordinarily such do not lose by it, but such a blessing attends their concerns, that they are paid doubly for it: Prov. xi. 24, 25. "There is that scattereth, and yet increaseth; there is that withholdeth more than is meet, but it tendeth to poverty. The liberal soul shall be made fat; and he that watereth, shall be watered also himself." And Prov. xxviii. 27. "He that giveth to the poor shall not lack."

When men give to the needy, they do as it were sow seed for a crop. When men sow their seed, they seem to throw it away; yet they do not look upon it as thrown away; because, though they expect not the same again, yet they expect much more as the fruit of it; and if it be not certain that they shall have a crop, yet they are willing to run the venture of it; for that is the ordinary way wherein men obtain increase. So it is when persons give to the poor; though the promises of gaining thereby, in our outward circumstances, perhaps are not absolute; yet it is as much the ordinary consequence of it, as increase is of sowing seed. Giving to the poor, is in this respect compared to sowing seed, in Eccl. xi. 6. “In the morning sow thy seed, and in the evening withhold not thine hand: for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good." By withholding the hand the wise man means, not giving to the poor, (see ver. 1, 2.) It intimates, that giving to the poor is as likely a way to obtain prosperity and increase, as sowing seed in a field.

The husbandman doth not look upon his seed as lost, but is glad that he has opportunity to sow it. It grieves him not that he has land to be sown, but he rejoices in it. For the like reason we should not be grieved that we find needy people to bestow our charity upon; for this is as much an opportunity to obtain increase as the other.

Some may think this is strange doctrine; and it is to be feared, that not many will so far believe it as to give to the poor with as much cheerfulness as they sow their ground. However, it is the very doctrine of the word of God, 2 Cor. ix. 6, 7, 8. "But this I say, He which soweth sparingly, shall reap also sparingly; and he which soweth bountifully, shall reap also bountifully. Every man according as he purposeth

in his heart, so let him give; not grudgingly, or of necessity; for God loveth a cheerful giver. And God is able to make all grace abound towards you; that ye always having all-sufficiency in all things, may abound to every good work."

It is easy with God to make up to men what they give in charity. Many but little consider how their prosperity or ill success in their outward affairs depends upon Providence. There are a thousand turns of Providence, to which their affairs are liable, whereby God may either add to their outward substance, or diminish from it, a great deal more than they are ordinarily called to give to their neighbours. How easy is it with God to diminish what they possess by sickness in their families, by drought, or frost, or mildew, or vermin; by unfortunate accidents, by entanglements in their affairs, or disappointments in their business! And how easy is it with God to increase their substance, by suitable seasons, or by health and strength; by giving them fair opportunities for promoting their interest in their dealings with men; by conducting them in his providence, so that they attain their designs; and by innumerable other ways which might be mentioned! How often is it, that only one act of Providence in a man's affairs either adds to his estate, or diminishes from it, more than he would need to give to the poor in a whole year.

God hath told us, that this is the way to have his blessing attending our affairs. Thus, in the text, ver. 10. "Thou shalt surely give him, and thine heart shalt not be grieved when thou givest unto him; because that for this thing the Lord thy God shall bless thee in all thy works, and in all that thou puttest thine hand unto;" and Prov. xxii. 9. "He that hath a bountiful eye, shall be blessed." It is a remarkable evidence how little many men realize the things of religion, whatever they pretend; how little they realize that the scripture is the word of God, or if it be, that he speaks true; that notwithstanding all the promises made in the scripture to bounty to the poor, yet they are so backward to this duty, and are so afraid to trust God with a little of their estates. Observation may confirm the same thing which the word of God teaches on this head. God, in his providence, generally smiles upon and prospers those men who are of a liberal, cha ritable, bountiful spirit.

6. God hath threatened to follow with his curse those who are uncharitable to the poor; as Prov. xxviii. 27. "He that giveth to the poor shall not lack; but he that hideth his eyes, shall have many a curse." It is said, he that hideth his eyes, because this is the way of uncharitable men; they hide their eyes from seeing the wants of their neighbour. A charitable person, whose heart disposes him to bounty and liberality,

will be quick-sighted to discern the needs of others. They will not be at any difficulty to find out who is in want; they will see objects enough of their charity, let them go whither they will.

But, on the contrary, he that is of a niggardly spirit, so that it goes against the grain to give any thing, he will be always at a loss for objects of his charity. Such men excuse themselves with this, that they find not any one to give to. They hide their eyes, and will not see their neighbour's wants. If a particular object is presented, they will not very readily see his circumstances; they are a long while in being convinced that he is an object of charity. They hide their eyes; and it is not an easy thing to make them sensible of the necessities and distresses of their neighbour, or at least to convince them, that his necessities are such that they ought to give him any great matter.

Other men, who are of a bountiful spirit, can very easily see the objects of charity; but the uncharitable are very unapt both to see the proper objects of charity, and to see their obligations to this duty. The reason is, that they are of that sort spoken of here by the wise man, they hide their eyes. Men will readily see, where they are willing to see; but where they hate to see, they will hide their eyes.

God says, such as hides his eyes in this case shall have many a curse. Such an one is in the way to be cursed in soul and body, in both his spiritual and temporal affairs. We have shewn already, how those that are charitable to the poor are in the way of being blessed. There are so many promises of the divine blessing, that we may look upon it as much the way to be blessed in our outward concerns, as sowing seed in a field is the way to have increase. And to be close and uncharitable, is as much the way to be followed with a curse, as to be charitable is the way to be followed with a blessing. To withhold more than is meet, tends as much to poverty, as scattering tends to increase, Prov. xi. 24. Therefore, if you withhold more than is meet, you cross your own disposition, and will frustrate your own end. What you seek by withholding from your neighbour, is your own temporal interest and outward estate; but if you believe the scriptures to be the word of God, you must believe that you cannot take a more direct course to lose, to be crossed and cursed in your temporal interest, than this of withholding from your indigent neighbour.

7. Consider, that you know not what calamitous and necessitous circumstances you yourselves or your children may be in. Perhaps you are ready to bless yourselves in your hearts, as though there were no danger of your being brought into calamitous and distressing circumstances. There is at

present no prospect of it; and you hope you shall be able to provide well for your children. But you little consider what a shifting, changing, uncertain world you live in, and how often it hath so happened, that men have been reduced from the greatest prosperity to the greatest adversity, and how often the children of the rich have been reduced to pinching want.

Agreeable to this is the advice that the wise man gives us, Eccles. xi. 1, 2. "Cast thy bread upon the waters; for thou shalt find it after many days. Give a portion to seven, and also to eight; for thou knowest not what evil shall be upon earth." Thou knowest not what calamitous circumstances thou mayest be in thyself, in this changeable uncertain world. You know not what circumstances you or your children may be brought into by captivity, or other unthoughtof providences. Providence governs all things. Perhaps you may trust to your own wisdom to continue your prosperity; but you cannot alter what God determines and orders in providence, as in the words immediately following the forementioned text in Ecclesiastes; "If the clouds be full of rain, they empty themselves upon the earth: and if the tree fall toward the south, or toward the north; in the place where the tree falleth, there it shall be;" i. e. you cannot alter the determinations of Providence. You may trust to your own wisdom for future prosperity; but if God have ordained adversity, it shall come as the clouds when full of rain, empty themselves upon the earth; so what is in the womb of Providence shall surely come to pass. And as Providence casts the tree, ..hether towards the south, or towards the north, whether for prosperity or adversity, there it shall be, for all that you can do to alter it; agreeably to what the wise man observes in chap. vii. 13. "Consider the work of God: for who can make that straight which he hath made crooked?"

This consideration, that you know not what calamity and necessity you may be in yourselves or your children, tends very powerfully to enforce this duty several ways.

1. This may put you upon considering how your hearts would be affected, if it should so be. If it should happen, that you or some of your children should be brought into such circumstances, as those of your neighbours, how grievous would it be to you! Now perhaps you say of this and the other poor neighbour, that they can do well enough: if they be pinched a little, they can live. Thus you can make light of their difficulties. But if Providence should so order it, that you or your children should be brought into the same circumstances, would you make light of them then? Would you not use another sort of language about it? Would you not think that your case was such as needed the kindness of your