of works, which is evident by the account we have of the Day of
abound in the former kind of duties, than in the latter, as Christ remarks about the Pharisees, Mat 23.14, 25, 34. When the Scripture directs us to show our faith by our works, it is principally the latter sort that are intended. This appears in Jas 2.8-26, and 1John 2.3, 711. At the last day, we are to be judged especially by these latter sort of works, which is evident by the account we have of the Day of Judgment in Matthew 25. External acts of worship in words and gestures, in outward forms, are of little use except as signs of something else, or as they are a profession of inward worship. They don't show our religion as properly as our deeds do, for they only show our religion by words, or by an outward profession.
But whoever shows religion in the other sort of duties, shows it is something more than a profession of words; he shows it in deeds. Though deeds may be just as hypocritical as words, in themselves they are of greater importance; for they are much more profitable to ourselves and to our neighbor. We cannot express our love to God by doing anything that is profitable to God. God would therefore have us do it in those things that are profitable to our neighbors, whom he has constituted His receivers. Our goodness does not extend to God, but to our fellow Christians. The latter sort of duties put greater honor upon God, because there is greater self-denial in them. The external acts of worship, consisting in bodily gestures, words, and sounds, are the cheapest part of religion, and the least contrary to our lusts. The difficulty of thorough, external religion does not lie in those. If we let wicked men enjoy in their behavior among men, their covetousness and pride, their malice, envy, and revenge, their sensuality and voluptuousness, then they will be willing to compound the matter with God. They will submit to whatever forms of worship you please, and as many as you please. This is manifest in the Jews of old — in the days of the prophets, and in the Pharisees in Christ's time — and also in the Papists and Mohammedans in our day.
At a time when we have an appearance of the approach of a glorious revival of God's church, God especially calls his professing people to the practice of moral duties. Isa 56.1, "Thus says the Lord. Keep
justice and do righteousness, for my salvation is about to come, and my righteousness about to be revealed." So when John preached that the kingdom of heaven was at hand, and cried to the people, "Prepare the way of the Lord, make his paths straight," as we have an account in Luk 3.4, the people asked him, "What should we do?" John answers, "He who has two coats, let him give to him who has none; and he who has food, let him do likewise. The tax collectors said, What shall we do? He said, Collect no more than what is appointed for you. And the soldiers asked him, What shall we do? He replies, Do violence to no man; nor accuse any falsely; and be content with your wages." (Luk 3.10-14)
Charitable Giving
God's people, at such a time as this, should especially abound in deeds of charity, or alms-giving. Generally these days, we seem to fall far below the true spirit and practice of Christianity with regard to this duty, and we seem to have little concept of it, so far as I can understand the New Testament. At a time when God is so liberal with spiritual things, we should not be clench-fisted82 towards him, and sparing with our temporal things. So far as I can judge by the Scripture, there is no external duty whatsoever, by which people will be so much in the way not only of receiving temporal benefits, but also spiritual blessings — in the influences of God's holy Spirit in the heart, in divine discoveries, and in spiritual consolations.
I think it would be unreasonable to understand those promises made in Isaiah 58 concerning this duty, in a sense that is exclusive of spiritual discoveries and comforts. Isa 58.7-11:
"Is it not to share your bread with the hungry, and that you bring to your house the poor who are cast out? When you see the naked, that you cover him, and that you not hide yourself from your own flesh? Then your light shall break forth like the morning, and your health shall spring forth speedily, and your righteousness shall go before you, and the glory of the Lord shall be your rear guard. Then you shall call, and the Lord shall answer; you shall cry, and He will say, Here I am. If you take away the yoke [of slavery] from your
midst, the pointing of the finger, and speaking wickedness. If you extend your soul to the hungry and satisfy the afflicted soul, then your light shall dawn in the darkness, and the darkness be like the noonday. The Lord will guide you continually, and satisfy your soul in drought, and strengthen your bones. You shall be like a watered garden, and like a spring of water, whose waters do not fail."
So that, giving to the poor is the way to receive spiritual blessings. This is made manifest by Psa 112.4-9:
"Unto the upright, there arises light in the darkness; he is gracious, and full of compassion, and righteous. A good man shows favor and lends; he will guide his affairs with discretion; surely he will never be moved. The righteous will be in everlasting remembrance. He will not be afraid of evil tidings; his heart is fixed, trusting in the Lord. His heart is established, he will not be afraid, until he sees his desire upon his enemies. He has dispersed abroad. He has given to the poor; his horn shall be exalted with honor."
This is one likely means to obtain assurance, as evident in 1Joh 3.1819: " My little children, let us not love in word or in tongue, but in deed and in truth. And by this we know that we are of the truth, and shall assure our hearts before Him."
We have a remarkable instance in Abraham, of God's rewarding his deeds of charity with sweet revelations of Himself — when he had been remarkably charitable to his brother Lot, and the people that he had redeemed out of captivity with him, by risking his life to rescue them. He had retaken not only the people, but all the goods, the spoil that had been taken by Chedorlaomer and the kings who were with him. The king of Sodom offered that if Abraham would give him the people, he might take the goods for himself. But Abraham refused to take any thing, even so much as a thread or a shoe lace, but he returned it all. He might have greatly enriched himself if he had taken the spoils for himself, for it was the spoils of five wealthy kings and their kingdoms. Yet he did not covet it. The king and people of Sodom had now become objects of charity, having been stripped of everything by their enemies. Therefore Abraham generously