TO do good, as we have opportunity, and according to our respective abilities, is a duty clearly pointed out by NATURE, and repeatedly com­manded in the more express language of REVELATION.

EVERY man's own particular frame— his innumerable wants of assistance from others—his situation as a member of so­ciety—and the tendency of this practice to improve and dignify the Agent; are natu­ral proofs of our obligation to perform kind and beneficent actions, or, in the words of my text, to do good unto all men.

SUCH are the nature and frame of man, that what is most worthy of the name of Happiness is found, by experience, to be utterly inconsistent with an unfeeling sel­fishness. He that confines his aims and prospects to his own private interest, is a stranger to, and doth not intermeddle with, [Page 2] the most substantial and cordial satis­faction, which this life affords. There is a generous, noble and exquisite pleasure, experienced by the friendly and benevo­lent, which is incomparably superior to what a person of his character has ever felt, or can feel. As therefore the Author of our nature has annexed a much greater degree of happiness to the exercise of the benevolent, than of the selfish, Affections; it is evidently his will and intention, which are the foundation of all moral obligation, that every human creature should, as op­portunity offers, perform acts of kindness and beneficence.

THE innumerable wants of assistance from others, which we constantly experi­ence, are also a manifest indication of the same intention. No man, for any considerable time, in the present state of the world, can even support life, by his own endeavors. Not a single day passes, from his first entrance upon this stage of existence until he makes his final exit, in which a man would not be miserable, were it not for the labor and assistance of other people ^*. If he is possessed of riches, for which he is always chiefly [Page 3] beholden to others; he must know that bare riches—that silver and gold, how much soever some men may place their hope and confidence in them, will nei­ther feed nor cloath him. They are in reality no otherwise useful to him, than as they may be exchanged, for what will immediately answer his necessities and wants. If he has bread enough and to spare; yet he finds that, in the literal sense of the expression, man doth not live by bread alone; but that other things are as necessary as his daily food. The same observation might be extended to all the different circumstances of life. No situation can be assigned, in which a man does not frequently want assistance, nor any in which he is not, in his turn, capable of giving assistance to others that want it, in some form or other. But if he refuses to give assistance, he has no right to demand it; the claim being mutual and conditional. This farther shews it to be the design of Di­vine Providence, in placing him in such a state, that he should be assisting to others; or, that he should do good to them, as he has opportunity, and as cases may require.

[Page 4]THIS obligation will appear in a light that is still more striking, if we consi­der ourselves as members of society. All the individuals belonging to the human species, however dispersed or distant from one another, or however differing in sentiments, manners, or poli­tical interests, yet constitute one society or system, which is united together by many inviolable bonds. This general society is divided into various distinct bodies or lesser societies; the members of which are linked together by still closer ties, than those which connect the distant members of a larger system. Thus the subjects of every kingdom, or the inhabi­tants of any country that are united under the same government, form a distinct civil society; and they have a more intimate connection with one ano­ther, than what arises from their relation as men, or as belonging to the same species. So again: the professors of the same religion, the disciples of the same master, constitute a society of a different kind; compared by St. Paul ^*, in one instance at least, to the human body; all the parts or members of which have their respective uses and functions assigned [Page 5] them, and are mutually subservient to one another. And it deserves our no­tice, that in proportion as society is re­duced into a smaller compass by sub­division, the members of it become of more consequence, and their mutual good offices are more necessary.

If we consider ourselves then as mem­bers of society, whether in a larger or more confined view, whether in a civil or religious sense; it will appear to be our duty to act as members of society. Now to act as members of society, is to perform all those offices towards the body in general, and our fellow-members in particular, which the station assigned us, and the relation we are in, require; that is, according to our power, to contribute, in the first place, what is necessary to the be­ing, and then to the well-being, both of the body, and of any of its members; or, in o­ther words, to do all the good that we can.

SUCH conduct appears also to be our duty, as it naturally improves us; for we are under the same obligations to improve and perfect ourselves, as we are to preserve ourselves. Every right act has a tendency to produce a right habit and disposition of mind; and the excel­lency of any moral agent consists as [Page 6] much, at least, in a right habit and disposition, as in intellectual capacity or power. The Supreme Being is infinite perfection; and the more any other be­ing resembles him, the farther he is ad­vanced towards a state of perfection. And the more any creature performs acts of goodness and kindness, and has acquired the habit of performing them, the more he resembles that adorable Being, whose goodness is perpetually exercised, and extends to all the parts of the creation; and who delights in con­stantly beholding millions of his creatures, of different ranks and orders, from the highest Angel down to the lowest reptile, enjoying the various degrees of perfection and happiness, which they have derived from his bounty.

THE same considerations that prove it to be our duty to do good at all, prove also that we should do it, to all men, as we have opportunity. Why we should be bound to do good, and not to do all the good in our power, will be impossible to shew. To suppose that a man has ten degrees of ability to do good, and yet that he is under obligations to exercise no more than five of them, is to suppose that the other five degrees of this ability [Page 7] were given him for no purpose. But, in truth, the obligation is always in pro­portion to the power and opportunity; since it arises from the circumstances and connections in which GOD has placed us.

AS we are connected with all men, and are fellow-members with them of one general society, we should be disposed to do good unto all men. But as the most important relation we bear to others in many respects, is that of fellow-christi­ans; our obligation to do good to those, who are in this relation to us, is propor­tionably stronger. We are, according to the just distinction in my text, as we have opportunity, to do good unto all men; but more especially, and with peculiar attention, unto them which are of the houshold of faith.

WHAT the light of nature thus teaches to be our duty, the voice of revelation universally confirms. Under the Mosaic institution indeed, the precepts injoining kindness and good offices have common­ly a particular reference to those, who were members of the Jewish tribes; who, for wise reasons, were separated from all the families of the earth, and distin­guished with peculiar privileges; and whose affections, still wandering after the [Page 8] vanities and superstitions of the idolatrous nations around them, it was necessary to call off and restrain, with great strictness and severity. Yet notwithstanding, in­stances are not wanting under that dispensation, in which kindness and acts of beneficence were required towards STRANGERS; i. e, persons who were unconnected with them by any political or religious ties, being, in the language of St. Paul, aliens from the commonwealth of Israel.

THUS general benevolence to mankind was recommended to them, and urged, from the example of GOD himself, as well as from the consideration of their own former experiences. HE doth exe­cute the judgment of the fatherless and widow, and loveth the STRANGER, in giving him food and raiment. Love ye THEREFORE the STRANGER; for YE were strangers in the land of Egypt. ^* Again: when thou cuttest down thine har­vest in the field, and hast forgot a shief in the field, thou shalt not go again to fetch it: it shall be for the STRANGER, for the fatherless and for the widow: that the Lord thy God may bless thee in all the work of thine hands.—And thou shalt remember [Page 9] that THOU wast a bondman in the land of Egypt: THEREFORE I command thee to do this thing. ^* And the Jews themselves take notice, that a kind behaviour to­wards Strangers is required in one and twenty passages of their law.

SUCH precepts, as the foregoing, have a tendency to impress upon the mind the great natural duty of universal kindness and benevolence; and they were undoubt­edly intended for that purpose. There were cases, it must be confessed, wherein the Jews were commanded to treat some strangers in a very different manner; but the exceptions from the general rule were not many, and special reasons were always assigned for them.

THUS an unrelenting severity towards the Canaanites was directed and prescribed in these words. When the Lord thy God shall bring thee into the land whither thou goest to possess it, and hath cast out many nations before thee:—and when the Lord thy God shall deliver them before thee, thou shalt smite them, and UTTERLY DESTROY them; thou shalt make no covenant with them, NOR SHEW MERCY unto them. ^† The Israelites were also commanded to [Page 10] pursue the Amalekites with the same exter­minating acts of hostility, and not to spare them any more than the seven nations of the land of Canaan. Remem­ber what Amalek did unto thee by the way (in your passage through the wilder­ness) when ye were come forth out of Egypt, how he met thee by the way, and smote the hindmost of thee, even all that were feeble behind thee, when thou wast faint and weary, and he feared not God. THERE­FORE it shall be, when the Lord thy God hath given thee rest from all thine enemies round about thee—that thou shalt blot out the remembrance of Amalek from under Heaven, thou shalt not forget it. ^* The great Governor of the world saw fit that these implacable and idolatrous nations, on account of their innumerable provo­cations and enormous wickedness, should be destroyed; and he had an unquestion­able right to make use of the Israelites, as instruments in his hands, to accomplish their destruction: and all those seemingly revengeful instructions, which we meet with in the law of Moses, were necessary in order to a due execution of the righte­ous purposes of Divine Providence.

IF from the Law, we turn to the Gos­pel; [Page 11] we shall find every page of it shining with precepts, or examples, of the most active and unbounded Charity. The infi­nite goodness of GOD, extending to every part of the creation;—the amazing kind­ness, and compassion, and condescension of his blessed SON, of which the whole human race are the objects;—are placed before us as the pattern and standard, by which we are commanded to regulate our affections. The whole system of the Gospel, and every part of it, have a strong tendency to inspire and establish, the most refined and exalted sentiments, and the most vigorous and unlimited exercise, of love and affection to our fellow-creatures.

IT is a fundamental law in this benevo­lent institution, relating to our mutual in­tercourse, that we make our own reasonable wishes and desires, in case our circum­stances were exchanged for those of other men, the rule of our conduct towards them. From this general law no excep­tions are admitted. Neither the ill lan­guage, nor the ill treatment, nor the avowed enmity, nor even the persecution we may have met with (which is one of the worst effects of it) is allowed to ex­cuse us. All this is literally and expressly commanded, and no room for evasion is [Page 12] left us: I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you. That ye may be the children of your Father which is in Heaven; for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them which love you, what reward have ye? do not even the Publicans the same? and if ye salute (or treat with common civility) your brethren only, what do ye more than others? Do not even Publicans so? Be ye therefore perfect, even as your Father which is in Heaven is perfect. ^*

I have recited these verses in connection, because the whole passage, taken together, not only contains the law of our Blessed Master, but explains the reason of it, as well as the extent and perfection in which it ought to be interpreted.

AND indeed, a benevolent disposition, unlimited with regard to its objects, is represented throughout the New Testa­ment to be of such consequence, that our eternal happiness depends upon our having it. Were our faith strong enough to remove mountains—were our knowledge deep and extensive enough to comprehend [Page 13] all mysteries—would our zeal, even in a good cause, support us under the pains of Martyrdom—and were the tongues of men and of Angels added to our other accomplishments; yet St. Paul assures us, that without charity—by which he means an universal love and affection to our fellow-creatures, as well as to our Maker —they would profit us nothing. ^*

NOTWITHSTANDING, as has been already observed, and as my text inti­mates, this great and essential qualificati­on is not a blind and undistinguishing affection, leading us equally to love all men, without any regard to the difference of their characters. The love of GOD extends to all men; but some are the objects of his peculiar affection, as being in reality more worthy than others. Among the disciples of our blessed Lord, there was one whom he loved in an emi­nent degree; leaving us, even in this respect, an example, that we should follow his steps. If the righteous is more excellent than his neighbor, he is more deserving of our esteem than his neighbor; for we should esteem every thing, and love every one in some degree of proportion to the real excellence, which that thing or that person possesses.

[Page 14]EVERY man is intitled to some degree of esteem, on this account. The worst of men possess something that is valuable. They bear, in some respects, the image of their Maker. They are, at least, the workmanship of GOD; and therefore they are not to be despised. They are also of the same nature with ourselves, and originally of the same family, being descended from the same ancestors. And however they may be situated, and whatever may be their characters, in other respects; yet still, as they are men, they are intitled to our kindness, and if we are able to relieve their necessities, both nature and religion oblige us to relieve them.

BUT if we are thus to do good unto all men, we are under a more particular ob­ligation to do good to the worthy and deserving ^†, and to those who have a closer connection with us than the mass of mankind. Under this latter head may be reckoned, our countrymen and kindred—our friends and such as have done kind offices to us—those whom Providence has made dependent upon [Page 15] us—those who are united to us by the ties of the same common religion—and the members of the same particular church, worshiping GOD in the use of the same solemn offices; who are, according to reason, and to revelation, intitled to our peculiar affection and kindness.

OF all religions, that of the Gospel produces the most intimate union among its professors. They are all governed by the same laws, and intitled to the same privileges, and included in one general purchase; and not only so, but they are taught to consider themselves as so many branches of the same vine—as so many limbs or members belonging to the same body. As the body is one, and hath many members, and all the members of that one body, being many, are one body; so also is CHRIST: for by one spirit we are all baptized into one body, whether we be (originally) Jews or Gentiles, whether we be bond or free; and have all been made to drink into one spirit ^*. And, in another passage, the Apostle lays it down, and argues from it, as an established principle, that Christians are members one of another ^†.

[Page 16]SUCH are the illustrations, in Scripture, of the inseparable connection of Christi­ans with CHRIST, and with one another. No society, whether civil or religious, introduces so close an union between its members as the Church of CHRIST does: our obligation therefore, as fellow-christians, to cultivate brotherly love, and to do good to one another, is greater than it is, or can be, in any other religious society.

IN collective bodies of men, as well as in the natural body, all the members have their respective offices assigned them, more or less honorable—of greater or less im­portance; and they who perform the more important and honorable Offices, are in­titled to proportionably greater kindness and respect, than others who are placed in an inferior station. In the houshold of faith, they who are appointed, as stewards, to dispense to the various members of it that provision which is to nourish and support them, are, on account of their rank, and especially if faithful to their trust, in the estimation of St. Paul, wor­thy of double honor ^*. The honor due to them evidently appears to be, not an useless, unavailing respect, but an active principle, performing all those good Of­fices, [Page 17] by which esteem and affection are properly signified.

THE lowest instance of this nature, is, if possible, to prevent their falling into distress or necessitous circumstances; and, where this hath not been done, to relieve their distresses, and supply their wants. So much indeed is due to them on the common foot of humanity; and they would have a right to expect it, were they strangers or enemies. They are still more intitled to this kindness, con­sidered as Christians. For if any one that deserves the name of christian—if one of the least of our brethren, is known to be in such a condition, we are to give him meat; if he is thirsty, we are to give him drink; if he is a stranger, or desti­tute of particular friends to receive him, we are to take him in; if he is naked, and unable to provide for himself, we are to cloath him; if he is sick, or in prison, we are to visit him, with a view of relieving him. All this is commanded, and you know the penalty: Depart from me ye cursed, into ever lasting fire, prepared for the devil and his angels ^*.

BUT surely something more must be due to the CLERGY, than to Christians [Page 18] of the lowest degree! for, as has been observed, they are the most important members of the mystical body of CHRIST, without whose functions the body must soon perish. We are not forward to speak on this subject, nor to say what we esteem to be our just rights; — in an age wherein the least intimation of our claim­ing any superior respect, or kindness, on account of our stations in the Church, is so liable to be treated as PRIESTCRAFT. However, we ought sometimes to remind men, in what manner our office is repre­sented in Scripture; and briefly to do this, on the present occasion, I doubt not but the candid will think excusable.

THE clergy then are spoken of, by our Saviour himself, as sterwards, whom their lord has made rulers over his houshold, to give them their portion of meat in due sea­son—as shepherds, set over the flock of Christ—as the salt of the earth, the light of the world &c. St. Paul speaks of them as embassadors for Christ, employed by him to negociate matters that concern the salvation of sinners. They are in other places represented as persons appointed and commissioned by CHRIST, to dispense the mysteries of his Gospel, to apply the seals to his covenant, and to convey those [Page 19] spiritual mercies which are infinitely more valuable than all earthly enjoyments. And we know that it is also a part of their office, to present the homage and adoration of their fellow-christians, before the throne of the Divine Majesty. Such are their office and employment, accord­ing to the language of Scripture; and we can freely leave it for others to judge, whether persons of this rank and distinc­tion in the Church of CHRIST, are not intitled to peculiar kindness and respect from Christians in general.

AMONG the several ways in which this kindness and respect are to be shewn, I shall confine myself to a single one; be­cause I would not lose sight of the occa­sion of our present assembling, to which all that has been hitherto said has a particular reference. The instance then that I shall mention, is that of providing a comfortable and decent maintenance for them and their families. As they are commonly situated, this is a natural expression of that respect which is due to them; and, at the same time, it would contribute greatly to their useful­ness, as it would enable them to devote themselves to their proper business, with­out distraction.

[Page 20]EASY circumstances, in some measure, animate and enlarge the mind, and in­spire it with suitable confidence, vigour and resolution: whereas the faculties are cramped, and cannot be exerted to ad­vantage (as many of us can tell you from experience), by a perpetual anxiety to procure, what we shall eat, and what we shall drink, and wherewithal we shall be cloathed. To this may be added, (what some of you perhaps can tell us from experience), that less attention is paid to the instructions and exhortations of the clergy, when they are known to be in mean and indigent circumstances, than when their condition is otherwise.

HAD I time, I might easily shew, that it was the opinion of the most celebrated legislators of antiquity, and of those na­tions which are most respected for their wisdom and sound policy ^*, that an ho­norable [Page 21] support ought to be provided for the ministers of religion; and that it was chearfully contributed. I might set before you the conduct of the Jews in this case; which ought to have the more weight, as GOD himself was pleased to prescribe it. But I will only ob­serve, with regard to the Jews, that although the tribe of Levi, which was set apart for the performance of the pub­lic offices of religion, was the least of all the tribes; yet to the Levites was assign­ed the tenth part of all the produce of the labour, land and stock, of the other tribes. Besides all this, they had the property of forty-eight cities in the diffe­rent parts of that dominion. The Priests had also the first fruits of the cattle, corn, wine, oil &c, which were annually dedicated to GOD. To which may be added, that they received a certain price for the redemption of every first-born; to say nothing of many voluntary oblations, [Page 22] and the remainder of all the things, part of which had been offered in sacri­fice. All this must have amounted to a large standing revenue, and has been calculated at a third part of the whole produce of the country; out of which is only to be deducted, what was expended in supporting the service of the tabernacle, and afterwards of the temple ^*.

THE positive part of this law, we con­fess, has no obligation upon Christians; nor do the ministers of the Gospel claim the same maintenance, either as to kind or degree, with the Jewish Priests. But the moral law obliges us, and the posi­tive law of CHRIST obliges us; and both these laws require an honorable and de­cent support for the Christian clergy; whose office demands much greater abilities and application in order to execute it properly—is much more use­ful and honorable in itself—and requires a much greater preparation for it, than that of the Jewish Priests.

OUR Blessed Saviour indeed has not prescribed to his followers, how large a support, nor after what mode, they should provide for his ministers. But when he [Page 23] first sent out his Apostles, he directed them to make no provision for themselves during their mission; assigning this rea­son, the workman is worthy of his meat ^*. And when he sent forth his seventy dis­ciples, he gave them the same direction, repeating the same reason ^†. From whence it is evident, that he expected and intended, that the preachers of the Gospel should receive a full maintenance.

ST. Paul strongly asserts, and proves, and insists upon, the right of the minis­ters of the Gospel to be supported by it; and, that Christians ought not to think it any great matter to make due provision for them. Speaking to the Corinthians on this subject, he says: who goeth a warfare at any time at his own charges? Who planteth a vineyard, and eateth not of the fruit thereof? Or, who feedeth a flock, and eateth not of the milk of the flock? Say I these things as a man, or saith not the law the same also? For it is written in the law of Moses, thou shalt not muzzle the mouth of the ox, that treadeth out the corn. Doth GOD take care of oxen, or saith he it al­together for OUR sakes? For our sakes, no doubt, this is written; that he that [Page 24] ploweth, should plow in hope; and he that thresheth in hope, should be partaker of his hope. If we have sown unto you spiritual things, is it a great matter if we reap your carnal things?—Do ye not know that they who minister about holy things, live of the things of the temple; and they who wait at the altar, are partakers with the altar? Even so HATH THE LORD ORDAINED, that THEY WHO PREACH THE GOSPEL, SHOULD LIVE OF THE GOSPEL ^*.

IN this passage, St. Paul proves the right of the clergy to a maintenance, from the reasonableness of the thing, which requires that a man should be rewarded according to his services; and this he illustrates by the cases of soldiers, husbandmen, shepherds &c. He enforces his argument from the Jewish law; which expressly provided, that those who ministered at the altar should be support­ed by it. And he concludes with the most decisive argument of all, the autho­rity of CHRIST himself; who ordained, says he, that they who preach the Gospel, should live of the Gospel.

THIS ordinance and law of CHRIST he esteemed to be of such great impor­tance [Page 25] in the Christian church, that a due attention to it is made one of the articles of his charge to Timothy. Let the elders, says he, that rule well, be accounted worthy of double honor, especially they who labor in the word and doctrine. That this double honor principally means a liberal support and maintenance, is evident from the next words: For the Scripture saith, thou shalt not muzzle the ox that treadeth out the corn: and the laborer is worthy of his hire ^*. On the same principle he exhorts the Galatians, in my context, to the practice of the same duty: Let him that is taught in the word, communicate, to him that teacheth, in all good things ^†.

IT is time now that I shew, how the preceding general observations are appli­cable to the present occasion. You want not to be informed, that this annual meeting is in order to promote the cha­ritable design of our CORPORATION, which is to raise and conduct a fund, FOR THE RELIEF OF THE WIDOWS AND CHILDREN OF CLERGYMEN IN THE COMMUNION OF THE CHURCH OF ENGLAND IN AMERICA. This design corresponds exactly with St. Paul's [Page 26] exhortation in my text; which is to do good unto all men in general, but more ESPECIALLY unto them which are of the houshold of faith.

BY the houshold of faith is undoubtedly meant the Christian church; and, in the exercise of kindness, or in doing good, why a distinction should be made by Christians in favor of their fellow-Christians, has been particularly shewn. It has also been shewn, that the reason for this preference extends farther, and equally requires, that some Christians should be treated with a higher degree of respect and kindness than others: and that this may justly be said of the clergy, whose station in the church is more useful, more important, and con­sequently more honorable, than that of Christians in common.

AMONG the proper methods of doing good to them, one has been particularly noticed; namely, that of securing to them a freedom from the distracting cares of the world, by providing for them an easy and comfortable maintenance— so far as mens circumstances enable them to make this provision. Besides the reasonableness of doing this, and its being an essential part of that beneficence [Page 27] which is recommended in my text; more direct proof has been made, from the declarations of our blessed Saviour, and the words of an eminent Apostle, that this is a necessary and important duty, not to be evaded consistently with the Christian character.

WHEREVER therefore it has been ne­glected, the clergy have been debarred from a just night; and the injury, like all other injuries, ought to be repaired, as speedily and effectually as possible. And wherever the failure has been owing to want of ability, (which, if real, and not pretended, is always a sufficient excuse, in the sight both of GOD and man), care ought to be taken to render the ill consequences as light as the case will admit of.

THAT the clergy of our church in these colonies, some individuals excepted, receive, upon the whole, but a scanty support ^*; [Page 28] a few moments attention to their case will convince men of liberal sentiments, who perhaps are the only competent judges. When I declare that our main­tenance is generally deficient, I mean, that it is not an adequate compensa­tion for the expences we have been at in preparing ourselves for this service; —that it does not allow us to devote ourselves intirely to the business of our functions;—and that it does not enable us to leave our families in comfortable circumstances when we are taken away from them.

THE expences attending our education for the ministry may be easily imagined. It requires the application of many years, to make a tolerable proficiency in the learned languages: a long time is com­monly spent by us in other academical improvements: and these ought always to be succeeded, as I trust they common­ly are, by a course of theological studies [Page 29] —before we presume to offer ourselves as candidates for holy orders. During the two former of these periods, that is, during the long time of our classical and academi­cal education, besides food and apparel suitable to our stations, instruction must be paid for, and many books must be purchas­ed. When we are ready to offer ourselves for the service of the church, which must be at an age ^* when men may have been long settled in any other employment, there is still a heavy load of expence (to whose reproach shall I speak it? for a re­proach it certainly is;) to be sustained, in a voyage to a distant quarter of the globe for ordination. This last expence, heavy as it is, is a hardship peculiar to the candidates of our own church in the colonies; and such an one as, I am persuaded, is not to be paralleled in the annals of history.

THOSE of us who live to return from this voyage (for it has proved fatal to the lives of many of our candidates) ^† are fixed in parishes or missions, the in­comes [Page 30] of which are greatly inferior to the profits of other callings, which re­quire not more than half the time, nor so much as half the expence, to prepare for them. With these incomes we are expected to live, as other people in public and reputable stations live—to be not behind them in shewing hospitality —and to be the very foremost in every work of charity. If we answer not these expectations, many will impute it to avarice, to churlishness, or to any thing, rather than to its true cause. If such an opinion of us once gets abroad, perhaps the whole order is reproached with us; at least, our own ministrations are slighted, and the interest of religion proportionably suffers.

IT is not within the power of many of us to avoid these evils. We are not allowed to call in to our aid any secular employ, one only perhaps excepted, for which but few of us are qualified; nor indeed can we easily find leisure, from the important business of our sacred profession, to pursue one. Such of us therefore as have any independent pro­perty of our own, find it necessary to expend from it; and the rest of us are obliged to shift as well as we can. In [Page 31] the mean while, as to ourselves, the ex­pectation of a reward in a better country will greatly support our spirits under our hard fortune in this; but still it must necessarily give us pain to consider, what may become of our poor widows and children, after our departure.

IMAGINATION can hardly picture to itself scenes of deeper distress, than are sometimes really to be found in the fami­lies of clergymen, when the source that supplied them is at once dried up. Be­reaved of their support—deprived of their habitations—turned abroad to the world, wounded, and half-dead, in a more piti­able sense than the traveller bound from Jerusalem to Jericho was ^*; their condition is such, as would move the compassion even of a Samaritan. How then must it affect every tender, humane and gene­rous heart in this Christian assembly! Indigence is terrible in all cases; but when it succeeds fulness of bread—when it comes suddenly—when it falls upon persons of delicate sensibility ^†, who from [Page 32] their former way of life are peculiarly unable to help themselves, it is more than doubly distressing.

NOW, to remedy such distress, or ra­ther to prevent it as far as possible, which is still a greater act of humanity; a corporation has been erected, consisting of the clergy in general, and gentlemen of the first rank and character in these three colonies; whose countenance and assistance, in this good work, are ac­knowledged with all gratitude. A fund is now established by charter; to which the clergy themselves are large annual subscribers, and to which several gene­rous donations have been already made. That venerable society, which is famed throughout the Christian world for its charity—a charity, to which our church in these colonies, in a great measure, owes its existence—contributes a yearly [Page 33] allowance of £ 60 sterling. Collections have been made in several congregations, the largeness of which is not less honor­able to them, than to this institution. But notwithstanding all that has been done, much remains still to be done, in order to make our fund adequate to the purpose for which it is intended: and we must depend upon the farther kindness and compassion of our friends, to assist in making up the deficiency.

AND in order to obtain it, can it be necessary to do more, than to give a plain and true representation of the design? Can it be needful to make use of arguments or entreaties, to prevail with our friends, who are of the same houshold with ourselves, to assist us in a work, in which, at the same time, their own reputation is peculiarly concerned, as well as the honor of their religion?

IT has been shewn, in this discourse, that the clergy have an undoubted right to a comfortable maintenance for them­selves and their families; which right ought to take place, where the state of a country will admit of it: yet, for want either of inclination or ability in their friends, that their maintenance is deficient in these colonies. But, at pre­sent, [Page 34] we relinquish the claim. We are not now contending for rights; nor do we demand any thing for ourselves: we only request your CHARITY, in mak­ing some decent provision for the relief of our wives and children, when they shall come more sensibly to feel the bitter effects of that ill fortune which has hi­therto attended us. We make this application and request, in full confi­dence of your humanity and compassion. We are persuaded that you will not, that you cannot, disregard so pitiable a case, and pass by on the other side; a case, perhaps as worthy of your notice, of your friendly interposition, all circum­stances attended to, as the providence of GOD has ever called you to consider.

WE desire you to do no more, on this occasion, than what your abilities will fairly admit of—to give no more, than what you can conveniently spare, or what may easily be retrenched from the superfluities of living; of which every man is allowed to judge for him­self. And you may be assured, that whatever shall be given in this way will be faithfully applied, if not for the im­mediate support of the clergy themselves, yet for the support of those who are as [Page 35] dear to them as themselves, when they shall need it most. Whatever is given in this way will therefore lay us under equal obligations, with what is given to our­selves.

AND, at the last day, when all our accounts, both of justice and charity, shall be publickly audited, each of us will make the acknowledgment, with re­gard to what you shall contribute to this fund, for the relief of our widows and children: inasmuch as ye have done it unto my little ones, whom I left behind me in a helpless condition, and to her who was most dear to me on earth, ye have done it unto me. The like acknow­ledgment will also be made by one, whom you are under infinitely greater obligations to regard; even the Son of Man, when he shall appear, surrounded with his Angels, and seated on the throne of his glory ^*.

THAT our conduct on this, and all other occasions, may meet with appro­bation in that day, may GOD of his infinite mercy grant, through the merits and mediation of JESUS CHRIST, whose charity and compassion led him to die for us; to whom therefore, with the Father and Holy Ghost, be glory and dominion, adoration and praise, now and forever!