SUch hath always been the acknowledged Dominion of Pro­verbial Sayings over the Principles and Lives of mankind; that some E­tymologists have thence taken an Argument to derive the He­brew [...] name of them from a Root which (though it have another signification besides, yet) seems most of all to fit their purpose in that of ruling or commanding.

This Dominion, (besides what the worth and weight of their matter gives them) is in a great [Page 2] degree conferred upon them, by the great Reputation of their Au­thours; who (being ordinarily ei­ther wise, or great, or prosperous, beyond the rate of other men) contribute that veneration to their Speeches, which is wont to be given to their Persons. Which veneration also they obtain the rather, because they are looked on by Posterity as the Abstracts of those grand Principles, by the Practice whereof those eminent Persons arrived at that degree of excellency in which they were placed; and are therefore esteem­ed the most certain and compen­dious measures, by which the acti­ons of all others can be governed, who design to arrive at the same degree of eminency by their ex­amples.

And hence (probably) it is, that the wisdom of God thought meet to place a Book of such Say­ings in the Canon of Holy Scrip­ture, with the great name of So­lomon, [Page 3] (who was most e­minently both wise, and great, and prosperous) prefixed; that the Principles of true Religion and Vertue, of which that Book is composed, might not be destitute even of that lower degree of re­commendation (superadded to their divine Authority) which results from the credit of humane Testimonials.

To shorten this Preface: It is upon this account that I chose at this time to speak from this Text, which is much of the nature of a Proverbial Paradox, which not only contains in it a great Truth, and therein the most powerful motive to Works of Charity that can be couched in so few words; but is withall recommended from the excellency of its Authour be­yond any of that kind. For sup­posing all those that are digested into that one Book of Holy Scri­pture before mentioned to be o­riginally Solomon's, (which yet [Page 4] some question, and only entitle him to the collection of the great­est part of them;) yet, this Proverb is quoted from an Au­thour in all the mentioned re­spects, far beyond both him and all other men: one that was more truly than he, wiser than all men; [...] King. 4. 31. 1 Cor. 1. 24. for he was the wisdom of God: one that was infinitely greater than he, or any other meer man; for he was the Power of God, and Psal. 72. 8, 9, 10. of whose greatness even that of Solomon himself was but a Type or shadow: and one that was also more prosperous than he, and all the most successful men in the world; seeing the greatest de­sign that ever was undertaken in the World (the redemption of mankind from all their greatest, that is spiritual, dangers and ene­mies) prospered in his hand. Is. 53. 10.

For it is the Lord Jesus Christ himself whom our Apostle (hav­ing occasion to make use of this Proverb, in his Visitation Sermon [Page 5] to the Elders of Ephesus, of which my Text is a part) avouches to be the utterer and frequent user of it. Ye ought (saith he) to remem­ber the words of the Lord Jesus, how he said (and it was his usual saying, for so such forms of quote­ing commonly import) that it is more blessed, or rather blessed, (for [...] will bear both sences) to give, than to receive.

And though we read not this saying of our Saviour, in terminis, in any of the Gospels of the Holy Evangelists who professedly un­dertook the penning of his Speeches and Actions; yet have we not therefore any sufficient Reason to doubt the Truth of the Apostles Quotation; seeing it was not (as one of them profes­seth for himself, and it is with the John 20, 30, 31, 21, 25. same reason to be so judged of all the rest) the design of those holy Penmen to give a perfect nu­merical account of every indivi­dual Passage of our Saviours Life; [Page 6] but only to commend so much of it to Posterity, as might (without tiring the Reader and confound­ing his memory with the length) suffice to beget a Faith that he was the Son of God, and to instruct him sufficiently in those Doctrines that were necessary to salvation. Yea, rather we have very weigh­ty reasons to justifie the Apostle in this Quotation against all ex­ception.

1. Because it is a saying, which doth so aptly sute some others, re­corded from his mouth by the E­vangelists; and which some In­terpreters mention, to salve In­terpreters mention, to salve this Objection by Equivalency. For we find him in his first Sermon commending mercifulness to his Disciples, under the same encou­ragement of Blessedness; and pro­mising Matt. 5. 7. in the account he gives them of the last Judgment, that he will then pronounce them e­ternally blessed, who extend their bounty to him in his members; [Page 7] and those eternally cursed, who have in such good deeds been no­toriously negligent and defective, Matth. 25. 34. to the end.

2. Because our Apostle quotes it before those to whom the very form of his Speech supposeth it to be as well known as to himself; if not to some of them better, who (it may be) personally conversed with the Lord Jesus, (which he himself did not) and heard it from his own lips. For he tells it them not as a new thing that they knew not before, but onely bids them remember it; intimating that their own memories could not but attest that it was his say­ing to whom he attributed it.

3. Add we to this Evidence, that the natural import of the Doctrine herein contained is such, that it cannot with like Decorum be ascribed to any man, as to him, who was himself (electively) the greatest Giver, and the least Re­ceiver that ever was in this world; [Page 8] and one (therefore) who must be supposed to have most amply ex­perimented the blessedness it speaks of, by the constant practice of it.

4. Mind we, lastly, that the Saying it self is a most divine say­ing, every way besitting that mouth which spake the very thoughts of God's bosome to men; Joh. 1. 18. seeing it so aptly and adequately expresseth the very inward senti­ments and satisfactions of the Di­vine Essence, which imploys it self incessantly in being the inex­haustible Fountain of all good Jam. 1. 17. givings and perfect gifts to his Creatures, upon no other ac­count (as you will see more fully anon) but only the pleasure he takes therein.

You see, by this time (belov­ed) a double motive to engage your attention, to what I have to say to you on this Text: the great Authority by which it comes recommended; and the great [Page 9] Truth contained in it. Which at­tention so prepared, I shall em­ploy, by handling it in this me­thod.

• 1. I shall open the words by a brief Explication.
• 2. Shew you the Foundati­ons of Reason upon which the great Doctrine con­tained in them stands.
• 3. Gather some practical In­ferences from it.

I. In the Explication of the Words, I have promised to be brief. And therefore I shall wave the Philosophical Notions in a great measure, which (being in general considered without the coherence in which here they stand) they would afford; as, concerning [The nature, and kinds, and degrees of humane Blessedness; and (that which might in some sort also conduce to our present purpose) the natu­ral tendency of Acts of giving beyond those of receiving to that [Page 10] blessedness naturally considered:] as apprehending, partly, that those notions are not much con­ducing to your Christian Edifica­tion; and partly, that our Savi­our, and our Apostle quoting this saying from him, cannot be sup­posed to intend the instruction of their Hearers in a Metaphysical Spe­culation; but rather, the laying before them and us a moral dire­ction, to teach us by what acti­ons in this life men may most con­tribute to the advancement of their own felicity.

And so the words are a de­termination of our Saviour upon a supposed Question concerning the comparative Acts of Giving and Receiving the good things of this Life: to wit [ which of the two doth most truely and most plen­tifully conduce to man's blessed­ness?] In which Determination he casts the scale on the side of Giving, (which imports, in ge­neral, the doing good to others [Page 11] in whatever kind or way, and in special, by Acts of Liberality and Bounty;) against Receiving, (which, in general, includes whatever way of doing good to a man's self in this life, and in special, by Acts of getting and keeping this World's goods to his own single emolument and advantage) as tending to make him more cer­tainly and cumulatively blessed. For in this sence, it is plain by the Context, this Proverb of our Sa­viour is here made use of by the Apostle, as an Argument to per­swade the Elders of Ephesus to preach the Gospel to their people in their present state of affairs, gratis, and therein to give them that temporal reward in to the bargain, which they might (as he elsewhere determines, viz. 1 Cor. 9. 12.) have challenged of them, together with the Gospel; it be­ing as much a gift to forgive a Debt, as to give a summ of money out of ones own Purse: which [Page 12] piece of bountiful self-denyal he exhorts them to for this end, that they might (for their more effe­ctual edification) comply with the weakness of their young converts who loved not (as few do) a chargeable Gospel; though they were thereby forced in the mean while, as he himself did, to labour with their own hands to get a livelihood. And this is that, which in the beginning of this Verse, he calls, [supporting the weak;] to induce them where­unto, he quotes this notable say­ing of our Lord Jesus, to assure them that the inward satisfaction which they would receive from the conscience of having faith­fully promoted the salvation of souls by preaching under such disadvantageous circumstances, would be of more worth to them, than the richest temporal Re­wards and Revenues they could expect, or might lawfully chal­lenge, for their pains.

So that (in summ) you may take the whole sence of the words in this short Paraphrase. Q. d. I know the World is generally apt to think that the way to Happiness is by getting and possessing abun­dance of earthly goods. But I tell you from the Lord Jesus, that man provides more truly and effectually for his own blessedness, and promotes it more plentifully, by contributing to the benefiting of others, then by doing good to himself: he is a surer and a greater gainer by giving, then by having; by laying out thus, then by laying up, as the most of the World do; by Bounty and Charity, then by Covetousness and Parsi­mony.

II. And this Paradox (for such it seems to all Worldlings) thus explained, I am (in the next place) engaged to make good from its proper foundations of Reason. For though speaking to an Auditory of professed Christi­ans, as I do, I might very well ac­quiesce [Page 14] in the great Authority of our Saviour, to which we all sub­mit, as a sufficient justification of that which is his own Assertion: Yet, because the greatest divine Truths carry greater Evidence with them when they are proved to be consonant to the common Notions implanted in humane na­ture; I therefore think it needful to fortifie this Doctrine (abun­dantly capable of it) with Proofs of that kind also.

And this undertaking I thus en­deavour to perform. All the good things which generally (e­ven in the opinion of worldlings) are thought contributary to seli­city, are either honourable, pleasu­rable, or profitable: and (if this be granted, which I know none that denies,) I must confess my self much out of the way in the mat­ter of Reason and Argument, if I be not able to make it good, that Giving hath more of all these in it, than Receiving.

[1. Begin we therefore with the greater Honourableness of Bounti­ful Actions.

Honour is the real inward esteem that Persons who are meet Judges therein have of any one for things and actions of true worth and ex­cellency. So that, to be truly Honourable, is, to be and do that which is really worthy and excel­lent; and which is so esteemed to be by the most competent Judges.

Whence I have two things on this Head to prove.

• 1. That Acts of giving are Acts of more real worth and excellency than those of receiving.
• 2. That they are, and have always been so esteemed by the most competent Judges, and such as in this case can rationally be refused by no man.

1.] There is a real worth and excellency in Acts of Giving, be­yond those of Receiving. Which [Page 16] is to me evident from two main Arguments.

(1. From the greater confor­mity, which the former bear to the genuine temper and consti­tution of the Soul of Man. The strength of which Argument lies in this Principle; That where any Nature is acknow­ledged in it self to be Honou­rable, (as certainly humane Na­ture is, being, in the confession of Heathens themselves, God's off­spring Acts 17. 23. in a special way of Descent, and standing not so many removes from him, as all other sublunary natures do;) there it is most ho­nourable for all that partake of that Nature to act conformably thereunto. Now the humane Soul is certainly a Being endowed with large, generous, and benefi­cent propensions: so that it can­not without very great uneasiness be confined and cooped up with­in narrow and selfish Principles. It is strongly inclined to be soci­able [Page 17] and conversive; to be com­municative and obliging; to be pitiful and compassionate; all which qualities are of a giving nature: and that to such a de­gree, that the expressions of these inclinations by one man to ano­ther, are ordinarily called (as if they only were so, and the con­trary propensions were account­ed an implicite abrenunciation of humane nature, and an herd­ing ones self with Brutes,) by the name of Humanity. Insomuch that our Saviour, when he was to un­dertake an Office for our bene­fit, which required compassionate affections, chose to be made like unto us in all things, that he might, (by the inclinations of his own assumed humane nature, as well as by the determinations of his Divine Will,) become a Merci­full Heb. 2. 17. 4. 15. High Priest, and compassionate­ly touched with the feeling of our infirmities.

Adde we, (for a close of this [Page 18] Head) to this evidence of Rea­son, one or two from Experience; which, where it is constant, is wont to found Maxims and Prin­ciples for the use of Reason it self.

The first Instance I shall give, shall be in Friendship, wherein the soul of man doth most voluntarily fling off all disguises, and appears most delightfully in its proper Naturals to the object of its dear­est Affections. Now in such cir­cumstances wherein usually con­tests of friendship do arise, the great dispute betwixt those Souls that are so linked together, is, whether the one or the other shall exceed in acts of noble and ge­nerous bounty: which extends to a pulling down all the Inclo­sures of Meum and Tuum, and rendring all things, even life it self, mutually common.

The other Instance shall be in a Vice, which (even in those who at other times use all the Arts [Page 19] they can to disguise their natures, and keep their breasts shut to all mankinde,) is wont to pick the lock of mens bosoms, and, whether they will or no, to ex­pose them to common view: I mean, that of Dunkenness. Now in that sinfull excess, among ma­ny vicious inclinations (which are various in several men, and which then appear variously,) this one vertuous propension, (which that vice that most trans­forms men to beasts, cannot era­dicate) doth most evidently and almost universally discover it self; insomuch that the most covetous and illiberal Persons in the world are in their cups alwayes gene­rously frolick, and free of their Purses; and those that can worst spare it many times, are yet apt to take it ill that any one in the company offers to pay any part of the reckoning but themselves.

Which I make use of only, as an argument of great force from [Page 20] common experience, that the purely Natural Temper of the Humane Soul is more inclined to Giving than Receiving; and (by consequence) that that Propen­sion which is thus naturally im­planted in us, renders those Acts which are most couformable to it (viz. those of Giving,) most Honourable. My first proof.

2. The second, I shall take from the greater agreeableness of Acts of Giving to principles of Justice, than those of Receiving. Which if I can make good, I doubt not of gaining what I intend by it. Now this Notion I thus make out.

God hath originally, by the Law of the Creation, given the Psal. 115. 16. Earth to the Children of men: that is, hath entituled every man to so much of it, as may yield him a competent and comfortable sub­sistence. And the propriety that one man hath in this, and ano­ther in that proportion of the [Page 21] common Fathers Bounty, is not set out by him, immediately; but by particular Compacts and Con­stitutions of men themselves. Which Compacts and Constitu­tions, though they be sufficient barres, (even upon the obligati­on of Conscience) to fence mens particular rights against the ir­ruptions of fraud or violence, to alter the possession against the owners will; yet cannot destroy the fundamental Title that any man in want hath to be supplyed in his necessities, sutably to his occasions, out of the abundance of other men. Whence it necessa­rily follows, that there lies an obligation of Justice upon the abounding possessor of this worlds goods, in all such cases, (as in­deed in all other, wherein any of those uses are concerned, which God and Nature have made ne­cessary for the support of com­mon Humanity in the several ge­nerations of the World) to quit [Page 22] his propriety so far, by his own consent, as may suffice for the relief of his Brethren, and the sa­tisfying of those uses, (whatever they be,) without which man­kinde cannot be preserved or maintained as it ought to be.

Which is the Reason, in likely­hood, why the abundance of any mans Riches is called by our Sa­viour, [...], that which is Luk. 16. 12. anothers, (i. e. anothers with him, and not entirely his own:) so that no man can justly say of his worldly Estate, as Nabal did, and in his sense, [My bread, and my 1 Sam. 25. 11. water, and my flesh, &c.] as if no creature had any share therein but himself. For indeed, (besides that all we have, even whiles we have it, is (in reference to God) not ours; for he loseth not his Supreme Right and Propriety of Dominion by any of his boun­ties:) a greater part of most mens Estates than usually they imagine, is by the Original Divine Law [Page 23] that I told you of before, not en­tirely their own, even with refe­rence to their brethren in huma­nity; but they, in several capa­cities, may justly challenge con­siderable shares therein, which cannot with Justice be denyed them. And particularly, in the case of Charity (which I specially here drive at,) Almes is there­fore frequently called Justice or Righteousness, and he that gives them, a Just or Righteous man, in the usual Hebrew Idiom through­out the Scriptures of the Old Te­stament, and some say, in the New Mat. 6. 1. 2 Cor. 9. 10, &c. also in some places of special note, which I will not now insist on. And he that denyes or delayes his relief, in his Brothers needs, is said (by Solomon) to withhold Prov. 3. 27. good from those to whom it is due, or (as the Margin reads it) from the Owners thereof. So that (Justice, which is the foundation of all moral vertues, being on that ac­count Honourable, and Bounty [Page 24] an Act of Justice; and tenacious­ness or sordid parsimony, on the contrary, of injustice;) it is evi­dent, that that act which bears most conformity to Justice, must be more Honourable than that which for a great part is, and more commonly is suspected to be, of Confederacy with Injustice: i. e. Giving, then Receiving.

2.] And lest any person should seek protection from the disho­nourable Reflexions this Doctrine makes upon his sordidness; by alledging, that this Judgement, concerning the real excellency of acts of Giving above Receiving, is not made by competent Judges; I shall (in the next place) shew you who they are on whose de­terminations I rely, for the justi­fying this Assertion: who (I am bold to assert) are not to be re­fused (by any person who owns himself a Creature, a Man, or a Christian,) as the most meet to de­termine in this matter.

(1. The first Judge to whom I appeal in this cause, is God him­self, who must needs be owned by every Creature, as the Supreme Judge in a Court of Honour; be­ing the most excellent of Beings, and the Fountain of all that is ho­nourable. Now God, besides what he hath declared in his written word, which tells us that the horn Psal. 112. 9. of him that disperseth and giveth to the poor shall be exalted, (a Me­taphor taken from those ruling Beasts in the Herd that carry their horns higher than the rest, with a kinde of glorying, and confidence,) with honour: I say, besides what his Word, (in that and other places) declares ex­pressely; God doth most evi­dently pronounce his Judgement in this matter, by his own acti­ons; who, (renouncing the ca­pacity of receiving from any other Being, as a disparagement,) takes it for his honour to be and to be owned as the universal Giver, that [Page 26] gives to all life and breath and all Act. 17. [...]5. things: and argues, (with some kinde of exprobration) the un­worthiness of those mens thoughts concerning him, that conceit any man can give any thing to him; from the precedency and causality of his Bounty to all that capaci­ty we can pretend to, to do any thing to oblige him withall, see­ing that of him and through him Rom. 11. 35, 37. are all things.

(2. Nor can the Lord Jesus be refused as a competent Judge in this matter, by any that owns the Name of Christian, and ac­knowledgeth the highest Ho­nours of the whole Creation to be due to him; who is worship­ped by all the Angels of God, and Heb. 1. 6. Phil. 2. 10. hatha Name above every Name, a Name to which every knee must bow, &c. Now it must needs be yielded by any rational man, that (had he not, as he hath, ver­bally declared his Judgement in this particular of Blessedness as [Page 27] well in many other Scriptures, as in the Text, yet) he hath suffi­ciently by his deeds proclaimed that to be the most worthy and honourable action, by the constant exercise whereof he procured his own Honours; emptying himself that he might fill us: and becom­ing poor for our sakes that we Phil. 2. 7. 2. Cor. 8. 9. through his poverty might be rich; and in the prospect whereof, he quitted the natural Honour of be­ing equal to his Father, to assume an office wherein he was to be his Inferiour, that he might there­by acquire the peculiar Honour of being our Redeemer. Now it is evident, that the whole work of our Redemption consisted of acts of Giving, not Receiving.

(3. However, as Men, it is to be hoped that none that owns himself of that number, will in this matter refuse the Judgement of all mankinde. Which Judge­ment may be evidently gather­ed,

(1.) From the respect and Du­ty which (all the world over) superiour Relations expect and receive from their Inferiours, which in humanity are equal to themselves: whereof, if we en­quire the Reason, there can be no other given (antecedent to Divine or Humane Laws, which yet are founded upon antecedent Reason) than this; that they are, or else are supposed to be, the Authors of such and such bene­fits (either of Being, or conducing to well-being) which those Infe­riours receive from them, or en­joy under them.

(2.) From the Testimonies of Gratitude, which are every where and in all Ages given to those who are eminently beneficial to Mankinde, or to particular Socie­ties of men. Wherein, there could never be so universal a consent, but from the concurrence of all mens Judgements in this Princi­ple, that to do good, is more noble than to receive.

Now this is evident, (in matter of fact) from all Histories. The old Heathens thought they could not honour such Instruments suffi­ciently with any humane Ho­nours; and therefore they dei­fied, (as far as in them lay, by Temples, and Altars, and Sacrifi­ces, &c.) the Inventours of usefull Arts and Sciences; the Founders of Kingdoms and Empires; the Authours of publick Constituti­ons and Laws; and the great and noted Champions and defenders, or Saviours and deliverers, of any Communities of men from great and publick calamities.

Yea, they bestowed like Ho­nours, upon the Heavenly Bodies, and Earthly Elements. The Sun and the Moon, and divers of the noted Stars: yea the Earth it self, and the Sea that encompasseth it, the Fire and the Aire, and Rivers and Springs; (and whatever else contributed to the support of man;) were either reputed Gods [Page 30] themselves, or the special resi­dencies of some Deities, who by them communicated their parti­cular Bounties to mankinde.

And where these Heathen Ido­latries have been exploded, yet even there, men have generally thought such persons worthy the highest Acknowledgements that Humane Nature was capable of: Which they have expressed in Pa­negyricks and Poems, in Statues and other magnificent Structures, in Coyns and other publick In­scriptions, (and whatever other lasting Monuments they could devise;) to render them, as to their Names and Memories (who could not be in their Bodies) immor­tal.

Let now, (for a close of this Head) the sordid self-ended sort of men, shew us any Instances, if they can, of like Honours done to those who (without doing good to any but themselves) have spent their Time in finding riches [Page 31] as a nest, and gathering them like Isa. 10. 14. eggs, to sit on. Yea, rather, let the experience of all Ages speak, and it will tell us, that there are no sort of men in the world, whom the generality of Man­kinde have treated with more curses and bitter scoffs whiles they lived; or hissed off the stage of this life with more open re­proach and infamy when they died. So that I hope, I have suf­ficiently demonstrated, that (whe­ther we respect the nature of the Acts themselves, or the concur­rent Judgement of God and Man,) it is more honourable by far to give than to receive.

[2. The Pleasure which accrews to men from Acts of Bounty, doth no less exceed that which ariseth from those of Covetousness and Parsimony.

Of which there needs no far­ther evidence (in Reason) than what I before intimated upon the former Head; viz. [the greater [Page 32] agreeableness of such actions to the native largeness and generosi­ty of the soul of man, and the Principles of Ʋniversal Justice:] There being no such satisfactory pleasure in the world attainable by Humane Nature, as is the in­ward content which a vertuous man takes in reflecting upon those things which he hath done with the approbation of his own Rea­son and Conscience; and no greater grief, than when they complain that they are violenced and oppressed by unnatural and unreasonable Lusts and Passi­ons.

But to make this also more evi­dent by particular Instances.

(1. It is an undenyable Argu­ment of the Pleasure that Giving yields beyond Receiving, that God, whose infinite Perfection placeth him beyond all capacity of Receiving (as was said before) can be supposed to have no other motive to Give, as he doth con­tinually, [Page 33] but the inward satis­faction he findes in Beneficence it self. Whence some tell us, that his Name, El-shaddai, hath the Notion of a full breast in it, to which nothing can be so pleasu­rable as to vent it self into the mouth of the sucking Infant: which is pained with its own fulness, and findes its only ease in being emptied. And indeed, the complacency that he is said to have taken in all the works of his Creation, when he had fi­nished them, implyed in that so often repeated Phrase, God saw Gen. 1. 10, 12, 18, 21, 25, 31. Psal. 145. 16. that it was good; the readiness that is in him to satisfie the desires of every living thing; the constant unweariedness of his Bounty (the greatest evidence of the pleasure taken in any action) continually Psal. 104. 24. filling the earth with his riches; the invitations he so frequently Ps. 50. 15. gives to men to call upon him, opening the mouths of their holy desires wide that he may fill them, Ps. 81. 10. [Page 34] and in all things making their re­quests Phil. 4. 6. known to him; with the delight he professeth to take in Prov. 15. 8. the prayers of good men, which invite his Bounties: sufficiently argue the divine pleasure that is in giving; being the satisfaction which God himself chooseth for himself. And to be sure, be the pleasure of receiving what it will, it cannot pretend to so high an Original.

(2. The like may (secondly) be argued from the example of our Lord Jesus, who seems by his actions to have preferred the pleasure of seeing his spiritual seed, Isa. 53. 10. Heb. 2. 10. 5. 9. and bringing many sons to glory, by being the Author and Captain of their Salvation; before the in­finite satisfactions and delights of his Fathers Bosom, wherein he re­joyced Pro. 8. 30. alwayes before him from all eternity: and that so far, that he deprived himself (in a sort) of the very pleasures of Divinity for a Time, by becoming Man, [Page 35] that he might be the Redeemer and Saviour of Mankinde.

The very prospect of this great work cheered his heart before he undertook it, he rejoyced in the Pro. 8. 31. habitable part of Gods Earth, and his delights were with the Sons of men; when he entred upon that Body the Father had prepared for him, though he knew he was to make it a Sacrifice, yet he did it (as he professeth) with delight to Heb. 10. 5, 7. do his Fathers will therein; he spent all his Time on Earth in going about and doing good gratis, Acts 10. 38. to those miserable Creatures that could not any way requite him; did divers of his great works in Joh. 7. 4, 5. silence and privacy, and forbad Luk. 5. 14. 8. 56. Joh. 6. 15. the publication of them; and re­fused the Honours that men offer­ed him for those that were of too publick benefit to be concealed; and when he knew that his dole­full Hour was come, how did he complain the minutes moved slowly, till he had opportunity [Page 36] offered to accomplish that bloody Luk. 12. 50. Baptisme, that he foretold he was to be baptized withall? His Cross on which he suffered, he is said Col. 2. 15. to triumph upon, as a Conquerour in a Chariot of State. And (after his Death,) his Resurrection and Ascension into Heaven again, he looked on as a Joy set before him; Heb. 12. 2. not surely on his own account only, but because he also knew he was going to prepare Mansions Joh. 14. 2. for us, as our Harbinger, to lead us the way into the Holy Place, as our forerunner, and to lie as our Heb. 6. 20. Lieger there to do us good Offi­ces by his intercession till he had saved us to the utmost. So that our 7. 25. Saviours Practice is a full and further evidence of the Pleasure that is in Giving more than Re­ceiving.

(3. Gods holy Angels, as (of all Creatures) they nearest ap­proach to the Divine Nature, so herein they proportionably imi­tate his perfections; that (like [Page 37] him) they are continually em­ployed in doing good upon the like motives of the delight and satisfaction they finde therein. For continuing in the state of fe­licity wherein they were at first created, they must be supposed to be above any need of receiving any reall addition to the happi­ness which the continual standing in Gods presence affords them; and yet, with what cheerfulness and alacrity do they doe the will of Heb. 1. 14. God, even in those low Ministeries whereunto they stoop to serve our occasions? They keep us in all our wayes, and that with as much carefulness, as the Nurse doth the tender Infant, bearing us Ps. 91. 11, 12. up in their hands, that we dash not so much as our foot against a stone; they pitch their tents, as a Ps. 34. 7. constant life-guard, about good men, (yea, an whole Army of 2 Kings 6. 17. them, sometimes, about one Saint) for their security; they fight for us against evil Spirits, under the Apoc. 12. 7. [Page 38] Captain of our Salvation; they fly swiftly, as our Intelligencers, Dan. 9. 21. on good errands, to comfort us; and these, and all other good offices, they are ready to do on all occasions, for the least and meanest of Mankinde (even those Isa. 58. 7. Mat. 18. 10. whom we, who are their own flesh, are apt to despise) while they live; and when they die, think it not beneath them to take up their Luk. 16. 32. Souls into their blessed Arms, and carry them to their habitation of blisse and glory. All which offi­ces they would never descend to do with so much unwearied ala­crity, if they found not the do­ing of them pleasurable: for if they disgusted them in any sort, as burdensome and uncomforta­ble employments; it must needs imply, that all the while they are so employed, their perfect holiness must suffer a diminution, and their perfect happiness an eclipse.

(4. But all these Instances, it may be objected, are above us, [Page 39] and so not imitable by us: nor are our pleasures to be measured by theirs. Let us therefore (in the next place) make triall, whe­ther, even men of like passions with our selves, have not been wont to finde the same satisfacti­on in giving; and for that rea­son preferred it before receiv­ing.

(1.) Look we first, on the Chri­stian part of Mankinde. And, whatever we may observe in the later Ages and very dreggs of Christianity, whrein Religion is even swallowed up and devour­ed by Interest all the world over; yet I am sure, from the beginning it was not so. Those first Disci­ples of our Master Christ took the greatest delight in copying out the great examples of his Ge­nerosity and Bounty: They sold (some of them) considerable Estates, and gave in the price of them to the common stock, to supply the necessary charges of [Page 40] the first Plantation of Christiani­ty. Acts. 4. 34. to the end. They carryed about the great and un­searchable riches of Christ, and 2 Cor. 2. 14. scattered the savour of his know­ledge with triumph in every place freely: and when they might, refused to receive any thing from those to whom they gave so much, and would not be stop­ped of this glorying, nor suffer it 1 Cor. 9. 15. to be made voyd: accounting it the very reward of their work to do it without reward; and render V. 18. the Gospel without charge.

And the great hardships and hazards that they underwent, in the Discharge of this Duty so in­finitely beneficial to Mankinde, they did undergoe with the greatest delight and inward satis­faction. I take pleasure (saith our Apostle) in infirmities, (i. e. of suffering) in reproaches, in necessi­ties, 2 Cor. 12. 10. in persecutions, in distresses for Christs sake: which abun­dantly shews what pleasure that [Page 41] work yielded, that made all those necessary difficulties pleasurable, which were then to be encoun­tred for its sake. For, however they that underwent these things had by Faith a prospect of a fu­ture great reward, which contri­buted very much to their present Comfort; yet, even that argues sufficiently the verity of our Hy­pothesis, that in that condition wherein they were not in any temporal respect receivers, nor ca­pable of being so, they found such over-ballancing pleasures in the nature and consequences of their very work, as weighed down all the discouraging Cir­cumstances in which they were by Providence engaged.

(2.) But, to be sure, whatever future hopes Christians had to encourage them in well doing with delight: the Heathens had none such; for the Apostle tells Eph. 2 12. 1 Thess. 4. 13. us, they were without hope (i. e. such as is grounded and certain,) [Page 42] of these felicities of another world. And yet even divers of them, have found a kinde of in­tellectual Epicurisme (if I may so say) in the very acts of Bene­ficence. Of which it is a notable Instance which Xenophon gives us in the character of his Heroe, of whom he tells us most divinely, that [...], he had a greater delight in what he gave than in what he possessed. And on the other side, it is a great In­stance of the self-displeasure of a vertuous man, when he hath missed the opportunity of doing good in this kinde; that the good Emperour Titus was wont to complain he had lost that day, which he had spent without do­ing some body a good Turn; than which, nothing can more strongly argue the pleasure he found in every other Day where­in he had been so imployed.

(3.) Lastly, look we on Man­kinde indefinitely, and we shall [Page 43] finde, that all persons (whether Christians or Heathens) own a great Pleasure in giving or doing good to others, beyond the pro­portion of what receiving or do­ing good to themselves yields. For whence is it else, that the carefull Nurse delightfully suffers her body to be drained of the best nourishment it receives, in suckling her Infant; that she un­dergoes with singing so many nauseous drudgeries for him; and disquiets her self with so many restless and wakefull nights to breed him; from whom for divers months she can expect no other present return than a few smiles now and then, when she can get him in a good humour; and whose future qualities or con­dition she cannot foresee so as to expect any certain future requi­tal from him? Whence is it, that every one generally loves the creature of his own Bounty, and studies to oblige him more, to [Page 44] whom he hath formerly been wonted to shew special kindnesses? And yet this many times is done to those that have nothing of real worth to deserve, nor ever arrive at proportionable capacities to requite them. Certainly, the most obvious Reason of these actions, that occurres to a considering man, must be (that that I am discoursing of,) that to all ratio­nal Beings there is a pleasure that accompanies giving or Benefi­cence in any kinde; which is more generous and refined than any that comes in by receiv­ing.

(5. Lastly, it seems not alto­gether unworthy to be taken no­tice of upon this Head, that the Scripture (in conformity with this Notion of the pleasure of Giving, and probably the more to commend it to us to make an experiment in our selves) ex­presseth the inanimate Creatures themselves as Instances of re­joycing [Page 45] in acts of beneficence to Mankinde.

For thus the outgoings of the Ps. 65. 8: Morning and Evening are said to rejoyce, when in their constant vi­cissitudes they refresh us: thus the Sun, when he ariseth to en­lighten the world, is described as a Bridegroom coming out of his Ps. 19. 5. Chamber, and a Giant rejoycing to run his race: thus, in Jothams Parable, the Olive, and the Vine, and the Fig-tree, are represented as unwilling to forgoe the plea­sures of bearing sweet fruit to fur­nish divine Sacrifices, and humane Treatments, to obtain a Monarchy Judg. 9. 9, 11, 13. among the Trees: and thus, lastly, the Pastures, when they are co­vered with Grass, and Flocks to Ps. 65. 13. crop it, and the Valleys, when laden with Corn to be reaped by us, are said to shout and sing for joy. As, on the other side, the Heavens are said to be black with Jer. 4. 28. 12. 4. Is. 24. 4, 7. 33. 9. grief, and the Earth to mourn, and the Vine to languish (as it were) [Page 46] with sorrow; when in a barren year their wonted fertility is re­strained.

In summe therefore, (to close up this head too) whether we take measure of the delight and pleasantness that is in Acts of Giving beyond Receiving; either from God or Christ, or good An­gels, or Christians, or Heathens, or inanimate Creatures themselves, (which distribution takes in al­most all Beings but Devils, whose delight, indeed, is only in doing mischief:) we finde, that the fe­licity that accrews from Pleasure, is greater from giving than receiv­ing.

[3. The third and last thing that contributes to blessedness is Profit. And my next business is to shew, that in that respect also Giving hath the advantage of Re­ceiving, as being of the two the more profitable.

And so it is both in reference to the Benefit that thereby is at­tained [Page 47] in this World, and in that which is to come.

(1. In reference to this World, There is a threefold Concern to be regarded, wherein the advan­tage I speak of evidently ap­pears,

1. In Life.

2. In Sickness and Death.

3. After Death.

1.) In Life, (this Life, where­in Ps. 17. 14. the Worldlings portion princi­pally lies) mans portion of this Worlds good things is by acts of Bounty,

1. Best Secured,

2. Most Comfortably enjoy'd,

3. Most plentifully Improved.

(1.) This Portion is hereby best secured. Insomuch, that no Deeds or Evidences, or Bonds or Mortgages, or Baggs or Chests, or Walls or Forts, or Locks or Barres, or Bolts or Guards, afford us like Security for what we have; as charitable Giving bestows upon us. And that, not only in refe­rence [Page 48] to a Security of Equivalen­cy, (in which notion St. Ambrose handsomly Rhetoricates with the rich man in the Gospel, who was sollicitous to pull down his old Lu. 12. 18. Barns, as not big enough to re­ceive his increase, and build big­ger; when he tells him, that the course he took was the way to pull down rather than to build; and addes, that he will direct him to a better course to secure and lay up his Goods, by making the houses of the Widows, the Sto­machs of the Poor, and the Mouths of the Orphans his Barns and Gra­naries; And our Saviour before him, when he tells us of laying Mat. 6. 19. up our Treasure (by laying it out,) where rust or moth doth not cor­rupt, and where thieves cannot break through and steal; and to put our money into baggs that Lu. 12. 33. will not wax old, &c:) but also in reference to that temporal Secu­rity in kinde, which the world­ling most looks after, in whose [Page 49] Hearts as well as in his Deeds [to have and to hold] is the clause of principal respect and esteem. Let us see therefore, how even this Security may be chiefly attained by Giving. And here, (besides the rational conducible­ness of the Principles of Gene­rosity and Bounty to the preser­vation of mens temporal Estates, from the general Friendship which such a Temper procures a man, whiles every mouth is open for him, every hand is ready to be lifted up in his defence, and eve­ry mans Power and Interest is en­gaged to preserve him as a pub­lick benefit; and the very worst of men, that are wont vivere rapto, to live by cheating and robbery, have a great awe of injuring such an one, as judging such a Crime to be of a guilt little inferiour to Sacrilege:) I say besides this rational Security, the munificent man hath the far greater Religi­ous Security of divers Promises [Page 50] of Divine Protection. If thou deal thy bread to the hungry, (saith the Prophet Isaiah,) and satisfie the afflicted soul; if thou bring the poor that are cast out of their own, to thy house, and when thou seest the naked thou cover him, and hide not thy self from thine own flesh, i. e. any one that is parta­ker of common humanity with thy self, &c: then shall thy righte­ousness goe before thee, as thy A­vantguard, and the glory of the Lord (as the presence of God to the Israelites in their march out of Egypt) shall be thy Rereward. And the Lord shall guide thee con­tinually, into wayes of safety and security, and satisfie thy soul in drought, and make fat thy bones, and thou shalt be like a watered Isa. 58. 7, 8, 9, 10, 11. Garden, and like a Spring whose waters fail not, when publick ca­lamities destroy the estates of others, as the scorching Sun doth the fruits of the earth in a dry season.

Which Promise is the same in substance (abating the high Me­taphors) with what (in plainer and more intelligible words, ac­cording to the Language of those Times) we finde elsewhere thus expressed; that the righteousness of him that is bountifull, shall en­dure for ever, i. e. he shall never be other, than a giver, he shall alwayes have wherewithall to give, and wealth and riches shall Psal. 112. 3. 9. (as constant inhabitants) be in his house. I could heap up many places of Scripture more to the same purpose. That of the Pro­phet before mentioned, that by Isa. 32. 8. liberal things the liberal man shall stand, when others fall to decay. That of the same Prophet, that he that walketh righteously, (of 33. 16, 17. which righteous walking Almes­giving (as I told you before) is a part) shall dwell on high, (the pro­per situation for strength,) his place of defence shall be the muni­tions of rocks, (not to be stormed [Page 52] or undermined,) bread shall be given him, and his waters shall be sure; so as not to be starved or famished out of his fortification, placed in the Divine Protecti­on, &c. But I forbear, that I be not too tedious in so copious an Argument.

In a word, by this means that Quicksilver-wealth, that is so volatile, that ordinarily it makes it self wings to fly away, (by offer­ing Pro. 23. 5. Temptations to the owner to waste it in riots and debauche­ries, or to the Robber to take it away by fraud and violence) is fixed and kept constant to its Possessor: and uncertain riches 1 Tim. 6. 17. (as the Apostle calls them,) being joyn'd with wisdom and righte­ousness, (true Godliness and Alms,) Pro. 8. 16. become durable and abiding.

Whereas, on the contrary, the withholding what is meet from the good uses wherein Provi­dence calls for it, tendeth to Po­verty; Prov. 11. 24. i. e. is the ready ready way to [Page 53] undoe a man even in this world. For, (as constant Experience shewes) most men are wont to make little Conscience, (when they have ability and opportu­nity to do it,) of getting what they can from such an one as is noted to be sordidly tenacious; every one contributing either his wishes or his help to the pillaging of him: and Gods Curse also se­conds such attempts (though un­just, as from men, justly,) blowing Hag. 1. 9. upon such Estates, till he hath blown them away (as your Margin in the place quoted reads it) which a sordid Parsimony scrapes together, and holds fast by hu­mane contrivance and endeavour. Thus you see the Security that Giving yields to our present en­joyments, beyond Receiving.

(2.) This Portion is rendred more comfortable to us in the use of it, by Giving, than by Receiv­ing. And this from a twofold cause.

[Page 54]1. From the satisfaction that a bountifull giver hath in his own Conscience, that he spends out of that Estate which is clearly and entirely his own: a satisfacti­on, which (how good a Title so­ever one hath as to men) no per­son can have, as to God, but he. For whereas all our Estates are held of God as their Supreme Lord, (and that, under such and such charges and Duties to issue out of them to pious and chari­table uses;) it follows, that ex­cept those uses be first duely satis­fied, we have just reason to fear a forfeiture, and thereupon to question our legal Title, in foro Dei, to the remainder. For, by taking from that Lump or Heap from which Gods portion is not separated, we are in continual hazard of devouring that which Prov. 20. 25. is holy, together with that which is our own propriety; i. e. of committing Sacriledge, which of all sins doth most forfeit our selves [Page 55] and what we have to Gods Ex­chequer. Whereas, on the con­trary, the liberal Person that boun­tifully dischargeth all these Pay­ments, is free from that scruple. For, as the paying of First-fruits, Deut. 26. 11. under the Law, unto God, dis­charged the remainder of each years profits, to be freely and comfortably made use of by the Owner: so doth Almes, under the Gospel, given proportionably to what we possess, (as our Savi­our tells the Pharisees) make our Lu. 11. 41. whole Estates, in point of Con­scientious use, clean unto us.

2. From the true comfortable relish of the natural good which the Creatures afford with Gods blessing; which the sordid Re­ceiver never tastes so sweetly as the bountifull Giver. For (besides that the great gatherers of world­ly riches do many times through sordid penuriousness, deny them­selves, as well as all others, the enjoyment of what they have, [Page 56] and have not the heart to eat Eccles. 6. 2. thereof;) it often falls out that cares and fears and other uncom­fortable Passions which such men are subject unto, when they do eat, make their bread to them like Ps. 102. 9. Prov. 20. 17. ashes, and fill their mouths with gravell, as the Scripture phraseth the uncomfortable use of those Creatures to some that are the comfortable food of other men. So that the bountifull man, whose generosity sets him above those vexing distempers, enjoyes more of the Creature it self in far mean­er accommodations, than he that hath the good things of the world in the greatest affluence, with the sordid attendance of those dis­quieting Passions that are wont to wait on penurious parsimony and covetousness. So that a little (if it be but a little) that a righte­ous Ps. 37. 16. (i. e. the charitable) man hath, is in this respect better than the riches of many such wicked: And if, (for so it often falls out, as [Page 57] will by and by appear more fully) the Blessing of God upon bounti­full givers make them really rich; he makes them herein (withall) richer than all others of equal or greater Estates, that he addes no Prov. 10. 22. sorrow with it.

(3.) But the greatest advan­tage of all, (in reference to his Portion in this life) accrewing to the generous and religious Giver, is that which the worldly man most looks after, [Improvement and Increase;] which (even in mens Temporal Estates) is ac­quired also by Bounty rather than by Covetousness and Parsimony. For indeed, though such persons as give liberally, are ordinarily said to be too free to be fat; and the more a man takes from the heap, (in humane judgement,) he makes it so much the less: yet herein we often judge by false Measures, and might, if we duely weighed things, finde our selves as often confuted by Experience [Page 58] it self. For it is from thence, that those speeches of Solomon got the reputation of Proverbs, that there is that thus scattereth and yet in­creaseth; Prov. 11. 24, 25. and that the liberal soul, though free, becomes fat (to cross the former Sawe,) and he that watereth others, is watered (plen­tifully with Gods benediction in the same kinde) himself.

Whence it is, that Giving, in the Scripture, is frequently com­pared to sowing, wherein the seed doth not (as one saith) perire, but parturire; it is not lost, but im­pregnated by the Soyl on which it falls, and made fruitfull; God increasing to bountifull givers the fruits of their righteousness (i. e. the 2 Cor. 9. 3, 9, 10. Estates which their Almes doe scatter;) and making all Grace, (that is, all sorts of effects of his own Bounty,) towards such to abound; and giving them all suffi­ciency in all things; and even those (among the rest) of which they seem, by bestowing so much [Page 59] on others, to endanger the not leaving what is sufficient for them­selves.

So that (as an ancient Writer tells us,) the breasts of Charity the more they are sucked, breed the more milk; the Woman of Sa­repta's Barrel and Cruse have no 1 Kings 17. 16. bottom, whiles she is charitable to Gods Prophet; and the Mi­racle of our Saviour, (in a sort) is daily acted over and over, whiles, as in his, so in the boun­tifull donours hands, the loaves Matth. 14. 19, 20. 15. 36, 37. as they are distributed, multi­ply.

Very ingenious, to this purpose, is the comparison that one makes betwixt the Expences that men are at to maintain their Lusts, and those that they charge themselves withall to charitable Uses; to the eating a Field of Corn in the blade, (as is usual when it is rank,) by Horses and Sheep. The teeth of Lusts in an Estate, though ne­ver so great, are like (sayes he) [Page 60] to those of Horses in such a Field, that tear up the Corn by the roots; but those of the poor, like the teeth of Sheep, that by crop­ping it moderately make it spread and increase.

And the story Melancthon (as I find him quoted) tells us of a cer­tain good Bishop, is very proper to this purpose. The good man upon a journey being compassed about by a crowd of poor peo­ple (who, knowing his charitable minde, begged his Almes) com­mands his servant that managed his expences, to give them three Crowns, which fell out then to be all he had in Purse. The servant (considering the many occasions that in travelling fall out) thought it good husbandry in his present circumstances, to curtail the Cha­rity of his Master, and save one of the three; withall, telling his Master how thrifty he had been for him. They had not travelled much further, when certain great [Page 61] Personages meeting them, and knowing formerly the Bishops bountifull disposition, gave the same Servant for his Masters use 200 Crowns. Which Bounty when his Master understood, he presently expressed his displea­sure thus to his Servant for his former unseasonable Providence. Thou (saith he) hast clearly lost me an hundred Crowns. For thou gavest the Poor but two Crowns when I bade thee give three: and now God hath sent me but two hundred: si autem tres de­disses, trecentos accepisses, if thou hadst given the third Crown too, these two hundred had been three.

Be the credit of the story with the Author or Relater: but I am sure, the Moral of it, (if it be a fable,) is good, and fully to our present purpose; to shew how mans Bounty engageth God's; and we never lose more, than by what we think we save from pi­ous [Page 62] and charitable Uses to adde to our own Estates.

And the Reason upon which this great Truth is bottomed, is this; that (as Solomon tells us) he that hath pity upon the Poor Prov. 19. 17. doth, (in the rendring of the Vulgar out of the 72.) Domino foenerari; he lends upon usury to the Lord, who is the best Credi­tor, and sure in such cases to re­pay the Principal Money with ample Interest; even to an hun­dred fold in this life (as his pro­mise Mat. 19. 29. runs, verified in the former story) besides the Interest upon Interest, accumulated, in life ever­lasting.

Whereas, on the other side, the hoording receiver (as St. Am­brose again tells the Rich man in the Gospel) nescit struere divi­tias, is indeed ignorant of the true Art of thriving which he pro­fesseth; for he takes the wrong way to Riches, whiles he deals only with men that may break, [Page 63] (by a thousand accidents, as well as, which too often falls out, through a dishonest Design;) and so often loseth the Interest with the Principal; and refuseth to trust God for his Creditor, who can never fail by casualty, and (to be sure) never will by deceit­fulness, and cousenage.

And thus have you seen, by what I have said, that (even in this Life) the Concerns of the Giver (as to point of Profit) are in a better Condition every way, than those of the Receiver. And they are no less so

2.) In Sickness and Death. For whereas the sordid Receiver usual­ly hath a dolefull and uncomfor­table Time of it, and receives the sentence of death in himself with a great deal of horrour; whiles (partly) the omission of the good that was in the power of his hand to have done, pursues him with guilt, and (partly) the conside­ration that he and his beloved [Page 64] Mammon must now eternally part company, and nothing of all that he enjoyed can descend into the grave after him, afflicts him Ps. 49. 17. with grief, and (partly) the settle­ment of what he hath unconscio­nably gathered distracts him with cares, and (lastly) the uncertain­tie of his Eternal Estate, which he hath formerly neglected, op­presseth him with just and deser­ved fears: the bountiful Giver, (if, at least, he hath managed his Charities with Religious Princi­ples) either hath, or hath cause to have, an easie and peaceable Passage out of this world, a true [...], in all respects. Whiles he is assured by Gods Promise, that he will strengthen him upon Psal. 41. 3. his bed of languishing, and make all his bed in his sickness: whiles the leaving his earthly goods lies not near his heart, having con­tinually kept the cares of keeping them at a distance from it; and the Conscience of his good deeds [Page 65] in this world, and the comforta­ble assurance of the Friendships he hath made in another world, dismiss him hence with that ap­plause, which the vain Emperour Augustus apud Sue­tonium. once fondly called for of those friends which assisted him in his last Agonies.

3.) After Death: whereas there are are two things (in reference still to this world) which com­monly men when they come to die are concerned for, (their Me­mory, and their Posterity;) both these also are secured to the boun­tifull Giver.

(I.) His Memory, which Solo­mon Eccles. 7. 1: tells us is better than precious oyntment, (to embalm and keep Men from putrefaction when they are dead:) the same holy Author tells us, shall be blessed. All men Pro. 16. 7. will speak of such an one with just commendations, and bury his Infirmities in his Grave, as think­ing themselves obliged to have his good deeds only in everlasting [Page 66] remembrance. The good woman that spent her Box of precious oyntment upon our Saviours feet, received from him another oynt­ment far more precious; in the assurance he gave her, that where­ever that Gospel should be preach­ed Mat. 26. 13. in the world, that good deed should be told in memorial of her.

But of the tenacious Receiver (whom in opposition to the libe­rally righteous the wise man calls Prov. 16. 7. suprà. the wicked) he sayes withall, that his memory shall rot, i. e. not only perish, but also stink and be offen­sive whiles it is perishing, in the nostrils of Posterity: and though he take as great care as Absalom 2 Sam. 18. 18. did in his life-time, to raise him­self the most magnificent Monu­ments to preserve his Name, when he is dead, yet they shall serve only (as they say his Pillar doth) to invite Survivors to cast stones at, in detestation of his Me­mory.

(2.) His Posterity, and remain­ing [Page 67] Relations enjoy an entayled Blessing on the Estate which the liberal man leaves behinde him; and that in the largest extent that can rationally be desired. And no wonder: For by his Charity he hath engaged God to be the Executor of his Will, the Husband of his Widow, and the Guardian to his Fatherless Children. And under his Tuition (the Psalmist assures us, both by Promise, and answerable Experience to back it) they shall be well looked to. For (saith he) the man who is mercifull and lendeth, (sometimes Psal. 37. 25, 26. lending is as true a Charity as giving) his seed shall be blessed. And he makes it good by an Ex­perimental Observation of his own; I have been young and now am old, but I never saw the chari­tably righteous forsaken, nor his seed begging their bread.

Whereas, the Posterity of the sordid Receiver have no such pro­vision made for them, but (as to [Page 68] any Divine Promise) are left to the wide world, without any assurance of being thus cared for by him. So that (however they fare, when the Parent is gone, upon the account either of com­mon Providence, or (if they prove better than their Ancestor) by Divine Benediction as the re­ward of their personal Piety; yet) the comfort hereof can no way lighten the cares and fears of his dying Bed: because he hath no warrant to expect any better event to befall them, than the Prophetical Curse bestowed upon Judas, to be continually Vagabonds Psal. 109. 10, 11, 12, 13, 14, 15. and begge, &c. And Experience too often proves that Curse to extend farther than the Person it was principally meant for; even to the Children of all those who (like him) remembred not to shew mercy. It being a thing of com­mon observation, that the more the covetous Father leaves his Posterity, the more certain Prey [Page 69] they become to as covetous Tu­tors and Guardians; or, if they escape them, are (too often) worse handled by their own prodigal Lusts; which (before the third Generation) scatter all that with the forke, which the carefull Pre­decessor gathered with the Rake. So that frequently within one mans Memory a great Estate, in one and the same Family, is both gotten and spent; and spent in fewer moneths it may be than it was years in getting. It is an handsome Memento that one of the Ancients (before mentioned) gives the sordid gatherer: Thou takest care, saith he, to oblige thy Heir by employing the con­trivances of thy gray head to augment the Estate thou intend­est to leave him. Alas, Wretch, (saith he) thou art mistaken. Thy young Spark odit incrementa hae­reditatis suae, ad damna festinat; thinks thou art getting too long, and would fain have thee make [Page 70] an end of thy Trade of gaining, that he may begin his of spend­ing what thou hast already gain­ed.

And thus have I shewn you the advantage that in point of Profitableness, Giving hath be­yond Receiving, in reference to this world, and the Concerns thereof; both in Life, in Death, and after Death. But the greatest Instance of the Profit that comes thereby, is

(2. In reference to the World to come. For (although there be no proper Merit in Bounty, how large soever, or however well qualified, to purchase everlasting happiness; (no, far be such a thought from the breast of any charitable man;) for, our good in this life, be it what it will, ex­tends not to God, as it must, if it Ps. 16. 2. properly deserve any thing at his hands: yet) whiles we extend our bounties to the Saints that are on earth, with such dispositions as [Page 71] God requires, we come under a capacity of being rewarded with eternal felicity, by vertue of his Promise; who hath assured us, that he will not forget our work Heb. 6. 10. and labour of love in this kinde: and if we thus sow to the Spirit, Gal. 6. 7, 8. by taking opportunities of doing good, we shall of the Spirit reap life everlasting. Upon the account of which security of Divine Pro­mises, a good man by his Chari­ties may have a stock going in another world while he lives, and when he comes to die, may trans­port, by Bills of Exchange (as it were) that cumbersome wealth, which no man can, (as the Psal­mist Ps. 49. 17. saith) carry with him in kind: and thus do our good works fol­low Apoc. 14. 13. us into Heaven which we did upon Earth; and the more they here abounded to the relief of others, the more will they abound Phil. 4. 17. there (as Fruits of the Spirit) to our account. When God and the truely charitable man come to [Page 72] reckon, (O happy reckoning!) with what infinite satisfaction shall he finde all his great and numerous Debts to Gods Justice by the blood and merit of Christ eternally cancel'd, and his good deeds only booked by God (ac­knowledging himself by his gra­cious Promise his debtour;) to be everlastingly rewarded; and that so punctually, that not so much as a cup of cold water bestowed upon Matth. 10. 41. a charitable account shall be for­gotten.

In this respect it is, that our Bounties are said to make us Luk. 16. 9. friends to receive us into everlast­ing habitations; to wit, such, as (in Gods name and for his sake) receive from us: who, as they assist us whiles they live here, by their prayers to obtain them; and by acknowledging the re­ceipt of what we bestow on them in their thanks to God for us, do (as it were) give us those Bills of Exchange which I before spake [Page 73] of to draw upon God for them: so, when they die, and arrive at the same place of happiness them­selves, they personally attest to those Charities they have receiv­ed, to make good our Title to those Blessed Mansions.

And thence it is, that our Sa­viour (acquainting us with the form of the Proceedings in the last Judgement,) doth not only tell us, that our Charities will then be the great matters on which we shall be tryed: but al­so, not obscurely intimates, that the Testimonials of his poor mem­bers then present, will stand us in great stead, as our witnesses; for so that phrase seems to im­port, Forasmuch as ye have done it Mat. 25. 40. for the least of these my Brethren, (who are here ready to attest it) ye have done it unto me.

Whereas, on the contrary, the sordid and tenacious Receiver, as he in his life-time loved his wealth too well to lay it out, [Page 74] though for the good of his Soul, (amator mammonae potiùs quam animae, in St. Cyprians phrase) and therefore hath no good works there recorded, no seed sown in that Countrey, to yield him any fruit towards his account: so he hath never a friend there to open his mouth for him, and give him a friendly Testimony in that Judgment. And, by consequence, how rich soever he was in this world, he must needs be poor, and naked, and every way mise­rable in another: having had all his good things in this life, (as the rich Glutton in Hell is told to his [...]u. 16. 25. eternal discomfort,) he hath no­thing to lay claim to in the next. Yea, (which is infinitely worse) as he hath shewed no mercy upon Earth, so in the other world he shall have Judgment without mercy, Jam. 2. 13. and not receive a drop of comfort there, who denyed his very crums to his necessitous Brother here.

And thus have I justified the [Page 75] Doctrine of my Text fully, by the foundations of Reason it self upon which it stands: and so dispatched the second part of my intended Discourse upon it. I come now to my third and last undertaking, to give you an ac­count of

III. The Inferences or practi­cal Ʋses which it affords us, by way of deduction from it. In five Particulars.

[1. It hence follows, that God hath put every mans present Bles­sedness, (at least) in a great mea­sure, in his own power.

For you see, the Acts by which it is very much to be promoted in this Life, are within the reach of his own choyce; such the Acts of Giving are: and if a man (withall) take care to perform those Acts according to the mea­sures of true Christianity, he may also thereby, as the Apostle saith, lay up in store for himself a good 2 Tim. 6. 19. foundation against the Time to [Page 76] come, that he may lay hold on eter­nal life also.

Obj. Will it be here objected, that the contrary seems to be the more proper Inference, [That God hath rather dealt hardly with the greater part of Mankinde, in that he hath put them rather under a necessity of Receiving than a ca­pacity of Giving, by reason of the narrowness of their Estates, and incumbrances of their worldly cir­cumstances?]

Sol. If so; I answer, (1) That the Giving in the Text extends not only to the donation of worldly wealth, but also, to all other wayes wherein one man may be gratuitously benefited by another; so that he that cannot give money or money-worth, is not excluded from this blessedness by his poverty; seeing there be o­ther wayes of benefiting others, that put a man to no temporal expense. Our Counsels, and our Instructions, our Compassions, and [Page 77] our Visits upon many occasions to express them, our good words (many Times) to men, and our Prayers to God, alwayes; are reall and great Charities, where we have nothing else to give. (2.) That, even in reference to temporal Gifts, as there be few men, but often meet with objects more necessitous than themselves; so there are few so disabled, but by their labours they might, if they would, not only maintain themselves, but also be sufficient­ly provided to allow something out of their earnings to relieve those who (either through age or impotency) cannot labour for their own subsistence. (3.) And that the greatest part of those whose temporall condition is strait and uneasie, yet disable themselves more by their Lusts. Those Pence, yea Shillings and Pounds sometimes, which divers ordinary Labourers and Handi­craftsmen expend in needless com­pany-keeping, [Page 78] in Pride of Ap­parel, and finer Fare than their condition and capacity will easi­ly allow; might amount to con­siderable Charities, if employed that way. (4.) And lastly, that not actual giving only, but inten­tional and dispositive also, where power is wanting, will reach the blessedness of the Text; God ac­cepting the desire which a man hath, in such cases, in stead of the performance, which a man 2 Cor. 8. 12. hath not in his own power. Inso­much that two mites are, from the Luk. 21. 3. poor Widow, accounted more, than the great Gifts of wealthy Bene­factors. So that, though every man cannot in kinde equall the great charitable Donations of Kings and Princes; yet he doth not only equal but exceed them too, in Gods account, who hath a minde as large as theirs, though in a far meaner condi­tion: and gives (for generosity) 2 Sam. 24. 23. as a King, though (for Estate) [Page 79] he come short of ordinary Sub­jects.

From all which, my first Infe­rence appears not to be ill ga­thered; that the good God hath put this Blessedness so far in eve­ry mans power, that no man, if it be not through his own fault, is excluded from a capacity of obtaining it.

[2. It hence follows also, that those men are so far enemies to their own Blessedness, as the im­port of this Text extends; who wilfully disable themselves to give, and unnecessarily cast them­selves upon a necessity of receiv­ing; and receiving too, in a most dishonourable and ungodly way, as too many doe.

(1. Such are those (in the first place) who out of love to sloath and idleness, choose rather to begg, or steal, than work for their living. Though indeed, as to this sort of men, I needed not to have distinguished betwixt beg­ging [Page 80] and stealing; as if all that did needlesly begge, did not with­all steal. For, the Truth is, every lusty Beggar and sturdy Vagrant is a Thief; even while he beggs; and takes no more than is volun­tarily given him. For so the A­postle plainly insinuates, when he commands those that stole to Eph. 4. 28. steal no more, but rather to labour with their hands that they may have to give to him that needeth. Whence it evidently follows, that he accounts him that was a Thief before, to be the same still, and not to have left that Trade; who labours not, but lives upon the bounty of others, when by his labour he might put himself into a condition not to need it, yea, and to be able to contribute to others needs.

And indeed, such an one is not only one way, but many wayes a Thief: and commits a compli­cated Theft in every Alms he re­ceives.

(1.) He robs God of the Boun­tyes he beggs and takes of men for Gods sake, as truely, as he robs his Neighbour, who in his name, without his order, takes up wares at any of your Shops. (2 ^ly,) He robs himself of the gains which he might honestly make, and the Credit in which he might live, by a laborious Calling. And (3 ^ly,) he robs those that are true­ly poor, in divers respects: both by defrauding them of that por­tion of subsistence, which they are entituled unto out of his own earnings, if he laboured as he should; and by diverting into a wrong Channel the Charities of others, which belong to them, whereby he eats the bread out of their mouths, and wears the Cloaths that belong to their backs; and lastly, by obstructing and discouraging the Incomes and Revenues of general Boun­ty; which would be more plen­tifull to the really necessitous, if [Page 82] they were not overlay'd by such supernumerary multitudes of im­portunate and clamorous Beggars, that deserve not an Almes, and yet will not take an Answer.

(2. Such as take to that way of living, out of a false opinion of meriting thereby. Which is the course of all those idle Drones and lusty Mendicants among the Papists, who make voluntary Po­verty a Religious Profession, and place a great degree of Christian Perfection in a Vow of continual Begging: as if they were resol­ved to give the flat lye to our Saviour Christ himself by invert­ing my Text; and pronounce, (in direct opposition to him,) that it is more blessed to receive than give. These Persons are not only equally criminal with others of the Tribe of idle Vagrants and lusty Beggars, for breaking Gods Commandment, that appoints all men to live by the labours of an honest Calling; but far more [Page 83] criminal than they, because they blasphemously entitle God him­self to the Patronage of their dis­orderly and irregular living; and affirm that which is an express breach of his Law, to be a work of supererogation, that is, of greater perfection than it re­quires: and perswade the poor people where they reside, that to give to maintain their idle bellies, is an act of highest merit; whereas (indeed) it is the greatest mis­placing of their Charity that can be, as being a direct abetting and encouraging them in a wicked and ungodly way.

(3. Such as through prodigal Expenses upon their Lusts and Debaucheries, cast themselves in­to a necessity of receiving by vi­cious living. Wherein, besides the depriving themselves of that capacity wherein Gods Provi­dence once placed them of con­tributing to their own Blessedness by Bounty; and the simple infe­licity [Page 84] which they draw upon themselves of needing Alms from others, who were once able to have bestowed them upon others: they expose themselves likewise to the aggravated misery of re­ceiving just reproaches with their relief, both from their own Con­sciences, and the tongues of those whose Charities they implore: and can hardly, without a great degree of impudence, dare to begg in Gods Name, who have reduced themselves to Beggery in the Devils service. To whom, indeed, (as to both the former sorts also) your Bridewell is the most proper Almes-house, and the due Correction and Discipline thereof the most proper Almes. And yet,

[3. It hence follows also, that no man ought to despise any mi­serable object, whose true Ne­cessities call upon him for his Bounty: either by shutting up the 1 Jo [...]. 3. 17. bowels of his compassion from him, [Page 85] or bestowing the Charities he gives, so, as to clogg and lessen them with opprobrious or dis­dainfull circumstances. And that, upon these considerations, which hold also from the import of my Text.

(1. That whosoever he be, that is presented to thee as an object of thy Charity, gives thee, (whoever thou art,) an oppor­tunity of doing thy self a far bet­ter turn than thou canst do him. For how were it possible that any one could ever attain the Blessed­ness of actual giving, if there were none to receive? And therefore, it is a mercy of God to the Rich, that he hath so ordered it by his Providence, that they shall have Mat. 26. 11. the poor with them alwayes; in that he thereby affords them dai­ly occasions, of making themselves blessed by the continual exercise of their Bounty.

(2. That if (as among many that are not so in these necessi­tous [Page 86] times, some certainly are) any of the Petitioners for thy Almes be truely worthy; that which he returns to thee in thanks and prayers, is a greater gift than he receives from thee. For whiles he blesseth God for thee, and bles­seth thee in his requests to God to requite thee; he gives thee security of the repayment of that which thou givest him, with the greatest Interest, out of Gods Ex­chequer. And though (it may be) thou knowest not particu­larly, when those payments are made thee; yet thou hast reason to believe, that the prospering of thy worldly concerns (in ge­neral, if they go on prosperously) is a cumulative reward of thy se­veral Charities together; and (it may be, in particular also) thou owest the return of thy next rich adventure, or the success of thy next gainfull Bargain, to the last poor mans Prayers that thou didst relieve.

(3. And, thirdly; that if he that asks thy Charity, be never so unworthy, upon whatever ac­counts, (even the worst of those mentioned in my former Infe­rence,) yet by that very unwor­thiness, (whiles his present ne­cessities require relief,) he gives thee an ampler opportunity of heightning thy generosity by the hopelesness of being ever requi­ted by him in any kinde; and herein rendring thy self the more like to God himself; who takes it for a great addition to the ho­nour of his bounty, that he do­eth good to the unthankfull, and Luk. 6. 35. causeth his Sun to shine upon the Mat. 5. 45. evil and the good, and his rain to fall upon the just and the un­just.

[4. This Truth gives us wofull (and yet plentifull) occasion to wonder at and bewail that Iron­heartedness of the uncharitable Age in which we live; and the gross Infidelity, or blockish Stupi­dity, [Page 88] or both, of the great Receiv­ers, the men of ample Estates and Revenues of the world. Their gross Infidelity, if they believe not the Doctrine of my Text, so po­sitively asserted by our Saviour, attested by so great an Apostle, and standing withall upon such fi [...]m foundations of unanswerable Reason, as I have before shewn you this, if any in the Bible, doth. And if they do believe it, and yet act contrary to the evident import of it, their monstrous Stu­pidity; who are so little sensible of, or affected with, so great a part of their greatest concern, Bles­sedness.

These rich Misers (as they are most truely called by a Name most opposite to Blessedness) both my subject, and my inclinations, lead me here to prosecute with the sharpest and keenest of reproofs. But I shall forbear, considering, that their own Consciences (if they have any) must needs (upon [Page 89] the Principles I have before laid down) do that work sufficiently for me: at least, that by their own tacite Confession, they have cause to doe so, and they conti­nually stand in fear that they will; seeing they meditate so many Excuses to guard themselves from their lashes, as they are con­stantly wont to doe.

And yet (unhappy men that they are!) it fares so unluckily with them, that those very Excu­ses which they are wont to make use of to stave off all charitable motions suggested to them from others, and stifle their own work­ings of good nature, if at any time they stir, in their bosoms; doe only serve to declare how willing, and withall how skilfull and ingenious they are, to cheat themselves of their own Blessed­ness. And this you will abun­dantly see, (and they too, if their eyes be not totally blinded) by this brief examination of the most [Page 90] usual of them by the measures of this blessed Proverb of our Savi­our.

Obj. The first, (and that that is most ready in all their mouths, when any considerable Charities are suggested to them) is; such and such are better able to give than they, and they will first see what they give, that they may fol­low their Example.

Sol. That is, (being interpreted according to the Tenour of this Text) either, that they are willing to make this great Complement to their Neighbours, that they are content to yield to them the precedency, though in point of Blessedness it self; and think it good manners, (even therein,) to let their betters goe before them. But these men ought to consider, that it is a dear and costly com­plement, that loseth a man an op­portunity of making himself Bles­sed; yea, or any way retardeth it.

Or else, that they are desirous [Page 91] to have the price of blessedness it self beaten down by other Chap­men, before they will deal in the commodity: which implyes, that they are afraid of purchasing it for more than it is worth; a con­ceit that no man ever entertain­ed before them in matter of Bles­sedness, which generally men think to be well purchased at the price of all that can be asked for it.

Obj. A second usual excuse is, They are not the men the world takes them for; not so rich, or well to pass (as they say) as they are reputed.

Sol. Nor so wise neither, as they desire to be reputed, if this Doctrine be true; who have an opportunity offered of making the best Bargain they ever made in their lives, for Blessedness it self, and yet want an heart to make use of it.

Obj. Charities that have been bestowed by others before them, [Page 92] have been misimployed; and they will be satisfied that those are better disposed before they give more.

Sol. The true meaning of this excuse is (being measured by the standard of my Text) that they are unwilling to be blessed them­selves, till they can be assured that all the world is honest. And both, (if they continue of this minde,) are like to fall out to­gether.

Obj. There are so many objects of Charity, that it is even oppres­sed with the number; and it is to little purpose for a man to give to one or two, except he could give to all that need; for (at this rate) he cannot foresee, if he once begin to be charitable, when he shall make an end.

Sol. That is, thou art sorely grieved, that thou hast so many opportunities offered to make thy self blessed; and art afraid, that the taking hold of those that are set before thee will draw on [Page 93] more; so that thou shalt never make an end of accumulating bles­sedness to thy self. Is this a ratio­nal fear?

Obj. Times are hard; Trading is dead; Customers break daily in their debts; they run great hazards in the small dealings the hard Times afford them; &c.

Sol. Did ever rational Crea­ture argue at this Rate? Times are bad; Ergo, 'tis out of season to make my self blessed. Trading is dead; Ergo, I am unwilling to deal in that Commodity, which yields the quickest and the rich­est Returns. Customers break; therefore I resolve to deal still with breaking Customers, and not with God that can never break. I run great hazards in the Trade I drive; therefore I am loth to take the best course in the world to ensure my Adven­tures; the taking God into Part­nership with me in them. I com­mended some persons before to [Page 94] the Discipline of one of your Hospitals, that of Bridewell: And the men that argue at this rate, are as worthy to come under the Discipline of the other, that of Bethlem.

Obj. I have Wife and Children to provide for, and I think my self obliged in the first place to take care of them: for if I neglect them, the Apostle tells me, I am worse than 1 Tim. 5. 8. an Infidel.

Sol. That is, thou art desirous to provide better for them, than to make them blessed; which, I have told you before, the Fami­lyes and Posterity of liberal men are. Nay (which is worse,) thou art willing to bequeath them a Curse in stead of a Blessing: to leave them an Estate blown upon and blasted by divine maledicti­on, and yet to look on this as a good Provision for them: which, it is (indeed) to be worse than the worst of Infidels, so much as to imagine.

Obj. I intend such and such Charities when I die, and therefore desire not to be importuned till then in things of this Nature.

Sol. That is, in plainer Terms, (if my Text be true) that thou art resolved to part with nothing, (no not for Blessedness it self,) till thou needs must; that thou thinkest thy Executors fitter to be entrusted with thy greatest Concern, (that of Blessedness) than thy self, and art willing to hazard it upon their fidelity; That thou art afraid of being blessed till thou come to die: as if (contrary to the desire of all mankind) thou thoughtest it out of season to foretaste any part of it in this life.

Did you ever hear any thing that pretended to Reason and Argument, more unluckily con­futing it self, than all these ex­cuses that I have mentioned, do? And yet (such is the folly of sor­did penuriousness,) there are a [Page 96] great many more of the same bran, perpetually in the mouths of the men that are rich in this world (as our Saviour saith) but not rich towards God; which, though I mention not, yet (by the measures I have given you from this Text) you may (whenever you meet with them) your selves prove to be no less guilty of a like felonious destroying them­selves.

And now the foolish Mammo­nist, that thinks to hide his na­kedness with these Fig-leaves, may see, that if his own Excuses taken up for his defence, thus fight against him in the judge­ment of men; they will be more killingly managed against him be­fore the Judgement-seat of Jesus Christ: who is infinitely better able to manage the consequences of his own Doctrine, than I or any other Preacher can; and will undoubtedly then shew all the world, what great Fools they are, [Page 97] that are so wise in their own con­ceits, to evade the Duty that he requires of them, and cheat them­selves.

And are these, now, the men whom the fond world is so apt to admire as shrewd men, for parts and cunning contrivances to advance themselves? whose ex­amples they set before their sons; and whose sayings they are wont to approve and quote as the great rules of living happily; and pre­ferre Ps. 49. 13. them before this and others of like nature, that are recom­mended to them, from the mouth of their blessed Saviour, and the holy Pen-men of the Sacred Scri­ptures? Or, are they not rather persons whose way is folly; whose sayings (indeed,) are only wor­thy to be reckoned among the wild and extravagant discourses of Children and Mad-men; and themselves to be numbred, as the Spirit of God ranks them, among the beasts that perish? V. 20.

[5. It hence follows, that to excite and direct any mans chari­ty (how ungratefull soever this Office of kindness seem to some) is really an obliging courtesie; because the intent of it is, (pro­perly) to assist him towards the making himself blessed.

Upon which account (hoping I have here to deal with those that will so interpret my inten­tions) I shall apply my self (in the last place) to exhort you to Cha­ritable Actions, and direct you in the performance of them.

(1. To exhort you, to the se­rious practice of this Doctrine: to be mercifull, and bountifull, compassionate and charitable; rich in good works, ready to distri­bute, 1 Tim. 6. 18. willing to communicate; do­ing good to all men as you have op­portunity; Gal. 6. 10. obliging all the world, as far as in you lyes, by reall be­nefits, and effects of diffusive good­ness.

To perswade you whereunto, I [Page 99] hope I shall need no other Ar­guments, than (in the prosecu­tion of this Text) I have already at large insisted on: And there­fore I shall only make some short reflexions upon it to my present purpose, and leave it to you to enlarge upon them, (which I hope you will doe) in your private Meditations.

(1.) And first, I intreat you from thence to inform your selves, what it is that I perswade you to, Is it not, (that which you all pro­fess, as your very nature inclines you, to desire above all things,) to make your selves blessed? Is it not that, which all men (though they take different wayes to it, according to their several ap­prehensions) do design and pur­sue?

(2.) Will you say, you agree with me indeed in the end, but you are not so well satisfied in the means I advise you to for the attainment of it? Does it stick [Page 100] with you, that giving, (to which you are so averse,) is recommend­ed as the way to blessedness? Do I, therefore, say this of my self, or saith not the Scripture the same also? View the Text again, and read there; [It is a blessed thing to give.]

(3.) Is it an inferiour and less effectual means to the attainment of that end, than (that which the general practice of mankinde seems more to recommend,) the way of receiving; that is, of get­ting and keeping the good things of this life to your selves? Glance on it again, and it tells you far­ther, [It is more blessed to give, than to receive.]

(4.) Does this seem an hard saying to you; a Paradox, which you are difficult to believe with­out good Vouchers to assure you of the Truth of it? Look on once more, and you will finde, it is quoted, as the saying of the Lord Jesus, an Authour beyond all ex­ception, [Page 101] (especially to Christians, as we all profess our selves:) and one, who, (as I have before shew­ed you) is the most competent Judge, in this case, of all men that ever were, or shall be.

(5.) Do you question, whether he indeed said so, or is rather quoted as if he had said it, to give reputation to that which had its original from an obscurer Au­thor? Surely, you cannot be of that minde; when you look backward, and there read, that it is a saying attributed to our Saviour, by the great Apostle St. Paul, in a Solemn Visitation Ser­mon, before the Elders of Ephesus, whom he calls in as Witnesses to the Verity of his Quotation, as I told you before; and knew, if he had falsifyed in that quotati­on, they were able to have confu­ted him.

(6.) Does it seem, (seeing it is only in this one place taken notice of,) to be a casual word [Page 102] dropped from him by the by, (as we sometimes throw out Para­doxes to maintain discourse,) without Premeditation; and therefore used only once or twice by him; not frequently, much less constantly, as an axiome of ap­proved Verity? The very form of the Apostles quotation con­futes this conceit, for it is quoted, as Proverbs are wont to be, with an implication, that it was his familiar and constant word, for which he was noted, as govern­ing his whole life by this Princi­ple.

(7.) Will you object (as we are wont to be very inventive when we study excuses to ward off a Truth we have no minde to en­tertain) that it was a saying (in­deed) of his; but hardly thought great enough to be quoted from him, by any of those Apostles that heard him, or recommended to Posterity by any one but him that heard him not in person; [Page 103] they that did so, not minding it so much as to commit it to me­mory? The Text also confutes this fond conceit. For it suppo­seth it to be famously known, even as far as Ephesus; and so noted, that it needed only to be remembred by them actually, as a constant motive to Beneficence, which they had long before trea­sured up in their memories no­tionally, as a saying of special note and eminency.

(8.) Lastly, will you suppose, that the Apostle, (who then quo­ted it, as he had occasion, to stir up the Charity of Christians,) did, (as too many Preachers do,) press upon his Auditory a saying of our Lord Jesus, which he, and his Brethren did not so far value themselves, as to practise it in their own Persons? Look then a little farther backward of the Text, and you will finde him there urging his own example and experience in the practical use of [Page 104] this Principle. For he appeals to all their knowledges, to attest, that his own hands (whiles he V. 34. preached the Gospel freely among them) ministred (by daily labour­ing) to his and his companions ne­cessities; and that he exhorted them not only to follow their Sa­viours Doctrine, but also his own example in conformity to it.

So that you see, beloved, no starting-hole is left (by the pru­dent fore-sight of the holy Pen­man of this Scripture,) for infi­delity to escape the force and authority thereof: but every word and circumstance so order­ed as to contribute more strength and efficacy to it.

And now, what shall I say more, what need I to say more, upon this head? If such a saying, of such an Authour, recommended to you by such an Oratour, in such an Assembly, in so solemn and affectionate a manner, and preferred by him to that place in [Page 105] his discourse which was most like­ly to commend it to the special notice and remembrance of his hearers, (the very last close and concluding period of the last Ser­mon that ever he was to make among them:) I say, if such a saying, so circumstantiated, will not bear weight with you: it will be vain for me to imagine, that any thing said by me super­added thereunto, should be of any force or prevalency upon you.

And therefore, (for a close of this part of my Address to you) I shall only recommend it to your own thoughts as a matter of serious consideration, how you will answer it at the last day, when that blessed Apostle, that spake these words from the mouth of our Lord Jesus, and that holy Evangelist who hath transmitted them on Sacred Re­cord to us, (that I joyn not my self with them who have all this [Page 106] while been pressing them upon you,) shall take up the Prophets complaint against you, and say, Lord, who hath believed our report? Isa. 53. 1. Yea, when your blessed Saviour himself shall charge you with in­fidelity, as those in whom his own words have no place? How Joh. 8. 37. do you think, you shall be able to look him in the face, when it shall be objected to you before his terrible Tribunal, that the dirty Principles, and sordid Pra­ctices of a brutish sort of World­lings and Muckworms, have had more force with you for the go­vernment of your lives, than his heavenly Doctrine, and glorious Example? that you never stuck at the gratifying your lusts with vast expenses, whenever they called for them; and never drop­ped half-pence or farthings so penuriously on any occasion, as when you were called upon in his Name and for his sake to pro­mote a good work? that the Fur­niture [Page 107] of one room to beautifie your new dwellings, the expense of one Treatment to entertain your riotous Guests, the price of one Jewel or other costly Orna­ment to express your vain Pride, the charge of one Moneths keep­ing for a cast of Hawks or a ken­nel of Hounds, for your Coun­trey Recreation; yea, (which is far worse,) the great stakes that you adventure upon one cast of a Die, the value of one bribe to blinde the eyes of Justice, and promote a wrongfull cause, the Hire of an Harlot for one nights sinfull pleasure, and the like rates of other costly Debaucheries, (toties quoties,) a mounted to more by far, than all the summes, put all together, that all your lives long, you have bestowed upon Religious and Charitable Uses?

Are these, my friends, are these the fruits that you desire may abound to your account at that Phil. 4. 1 [...]. Day? If they be, I fear, you will [Page 108] make but a sad account where such Items make up the dolefull reckoning. Is this the way you take to make you friends to receive Lu. 16. 9. you, when you fail, into everlasting habitations? If so, I doubt, your Lodgings will be provided for you on the wrong side of the o­ther world: not in the House made without hands, eternal in the 2 Cor. 5. 1. Heavens; but the Furnace of everlasting Fire, and the Dunge­on of everlasting darkness. Is this the way wherein you think to lay up in-store a good foundation 1 Tim. 6. 19. for the time to come, that you may lay hold of eternal life? If it be, I am sorely afraid, you will sinde you have mistaken your ground, and built your hopes upon the sand without a foundation; as our Saviour tells us all those doe, who hear his sayings (of which my Text is one of the chief,) and do Mat. 7. 26. them not.

But it may be, I have stood longer than needed upon this Ex­hortation, [Page 109] to those, divers of whom, (as the Apostle speaks in commendation of the M [...]c [...]doni­ans) 2 Cor. 8. 3. are to their power, yea and beyond their power already willing of themselves; who devise liberal I [...]a. 32. 8. things, and need only to be in­structed how they may reduce their own good inclinations to act, and pursue their bountifull intentions, in such a sort, as to make them most effectually con­tributary to the blessedness which my Text promiseth them.

Which, if it be so, (and I am willing in my Charity to so wor­thy an Auditory to presume it to be so;) gives me occasion in the next place, to enter on my last task, viz.

(2. To give you such directi­ons, in the pursuance whereof, you may amply experiment the truth of this Doctrine in your selves. All which (as you will see,) have so much countenance from the Text it self, that you [Page 110] may take them all for further Deductions and Inferences from it.

1.) The first shall concern the matter of your Charity; which must consist of that which is pro­perly your own to give. The foun­tains of Charity that you disperse abroad, and the rivers that (like your New River) you derive through the streets, (to allude to that of Solomon in another case,) ought to be only your own, and Prov. 9. 16, 17, 18. no strangers with you; that your own bountifull Souls (the grand Fountain from whence they pro­ceed,) may be blessed. Other­wise, God that hates Robbery for Isa. 61. 8. a Burnt-offering, will never look upon your good deeds of this kind as sacrifices wherewith he is well Heb. 13. 16. pleased. There is a Curse upon all those temporal blessings, which are the fruits of Theft and Ra­pine, of Cheating and Cousen­age, of Bribery and Extortion; and (which is commonly least [Page 111] thought of) the Sacrilegious spoyls of his Church, and its Sacred Revenues: and blessedness can never grow upon that Stock, that (like the worm at that of Jonah 4. 7. Jonas his Gourd) hath Gods Curse at the root of it.

Besides, the palpable Cheat that the very Design of reaping blessedness to a mans self from that seed which is stolne out of his Neighbours Barn, does imply; is such a mockery of God, (who in such matters is not to be mocked,) Gal. 6. 7. that such a Giver (as Jacob did when he attempted in his Bro­thers Garments to rob him of his Fathers Benediction) may rather fear he shall by that very at­tempt, (if he were never so se­cure of it before,) bring a Curse Gen. 27. 12. upon himself rather than a Bles­sing.

2.) The motives of it, must be Christian. For it is from Christ, that the Blessedness of the Text must be expected: and he that [Page 112] seeks blessedness from Christs Pro­mise must govern himself by his Precepts: as in all other particu­lars, so in the ends and motives upon which he seeks it. Now those must be; pure obedience to the Command of Christ, and 1 Pet. 2. 3. Heb. 13. 16. Mat. 5. 16. Faith of being accep [...]ed in him; the glory of our Father which is in heaven, and the causing through 2 Cor. 9. 11, 12, 13. our rich bounty thanksgivings to him to be abundant; the professing our subjection to the Gospel of Christ; the walking worthy of the Col. 1. 10. Lord to all pleasing by our fruit­fulness in every good work; the shewing our Faith; the adorning Jam. 2. 18. of the Doctrine of our Lord Je­sus, Tit. 2. 10. 1 Tim. 2. 10. and the Profession of Godli­ness.

These, and the like motives and designs of Charity, we finde recommended to Christians, by our Saviour and his Apostles; by which we ought to direct our intentions therein, that we may be blessed in our deed. But where [Page 113] the Romish Church learns those, which in the greatest Charities they boast so much of, have usually the greatest Influence, (the obtaining the pardon of sins, the delivering their own and o­thers Souls out of Purgatory, and the meriting of Eternal Life,) I know not. I am sure, they have little countenance from Scri­pture: which, as it knows no Purgatory, and therefore directs no such means to any one to get out of it; so, can no expressions be found therein, that give any just countenance to expect either pardon of sins, or eternal life, as the merit of our Charities. For, if (as the Papists plead) the Scri­pture bids us break off our sins by Dan. 4. 27 righteousness, and our iniquities by shewing mercy to the poor; yet it is only, (as in Nebuchad­nezzars case) the changing a course of oppression and unjust violence by Repentance into that of Charity and Beneficence, [Page 114] which is there intended. If it tell us, that Charity hideth a 1 Pet. 4. 8. multitude of sins, it means only preventively, in reference to the passionate effects of an unchari­table temper which stirreth up strife, as the opposition in Solo­mons Prov. 10. 12. Text whence it is quoted, interprets it. And to all other such places of Scripture, it self gives us this one grand Barre a­gainst expounding them to that Popish sense, that it tells us, that God hath appointed us another sufficient Propitiation for our sins, 1 Joh. 2. 2. who hath undertaken by himself, (and therefore needs not our Charities to assist him in this work) to purge them. And if it Heb. 1. 3. allow us (as a secondary end) to have a respect to Eternal Life in our good deeds of this kinde, yet it is only in order to the disposing our selves for it, by such actions as perfect and improve us Col. 3. 14. in Christianity, of which Charity in its full latitude is one; and [Page 115] not to encourage us in a fond opinion of meriting it by them. For it withall tells us, that we must receive the very reward of our good works as a Gift, not Rom. 6. 23. as Wages, from God; and ac­knowledge, when we have done all, (if we could do all) that we ought, in this or any other kind, that we are even then but un­profitable Lu. 17. 10. servants; and lastly, that we must look to be saved not by works of righteousness which Tit. 3. 5. we have done, but of Gods mere grace and mercy.

3.) The manner in which our Charities must be peformed, shall be the matter of my third Di­rection. And that includes these particulars: Which also receive like countenance from the Text.

(1.) Readiness and voluntary forwardness of Minde, which (as I told you before) the Apostle so highly commends in the Ma­cedonians; and also in the Corin­thians, 2 Cor. 8. 3, 10. to whom he propounds [Page 116] their example, for their farther encouragement. And this evi­dently follows from the Doctrine contained in my Text. For there can be nothing more absurd, than to pretend a belief, that it is so great a blessedness to give; and yet to need to be forced by Law, or constrained by importunity thereunto: seeing there is nothing toward which we move with more freeness, than that that (we understand or believe) tends to make us blessed.

(2.) Speediness and Celerity. Solomon requires us, in such ca­ses, not to say to an indigent Neighbour, Goe, and come again, Pro. 3. 28. and to morrow I will give; and we are required by the Apostle, not to let slip the [...], the pro­per season or opportunity of doing Gal. 6. 10. good; than which there is no­thing of a quicker motion, or will sooner slip by us if neglect­ed, and therefore it ought in all dutyes to be redeemed, by a care­full Eph. 5. 16. [Page 117] taking hold of it. And this (saith Seneca) is an argument of our unwillingness to such bounti­full acts, when we are slow in doing of them. Qui tardè fecit beneficium, diu noluit. This di­rection also followes from the Text. For it implies a Contra­diction, for any one to move slowly to that wherein he looks for Blessedness.

(3.) Simplicity, or singleness of heart, must be another Ingre­dient in all our acts of Charity; which disclaims all by-ends and designs folded together with those true Christian ends which (I before told you) we ought herein to confine our selves un­to. He that gives for ostentati­on or vain-glory, or any ambiti­ous project, and blowes (with the Mat. 6. 1, 2. Pharisees) a trumpet before his Almes, to call spectators, hath his Reward, saith our Saviour; i. e. forfeits the true blessedness his Bounty would otherwise yield [Page 118] him, by an imaginary felicity he takes in the vain applause of men. He that gives with a covetous de­sign, (as some do) to those from whom he hopes to receive in the like kinde, makes receiving, his blessedness; not giving: because he makes that the end and this the means. Now that hath not in it the true nature of Blessed­ness, that needs any thing else to make it desirable.

(4.) Plentifulness, and abun­dance. So the Apostle directs the Corinthians to extend their Cha­rity, 2 Cor. 9. 5. as a matter of Bounty not of Covetousness. Not, as if we were to buy a mean commodity in the Market, wherein we are wont to beat down the Price as low as we can, even to halfpence and farthings: but as we would bid for a Pearle of inestimable value, which men think well bought at whatever rate: or as the Com­petitours bade for the Roman Empire (in its later Age when the [Page 119] Praetorian Souldiers made their markets of it,) that stuck at no summes to out-bid each other. For so Blessedness deserves to be purchased: he that under-rates it, is never likely to obtain it. He that soweth sparingly (saith the Apostle, in this Argument,) shall reap sparingly, and he which sow­eth 2 Cor. 9. 6. bountifully shall reap bounti­fully. A narrow-hearted giver, is as foolish, as he that from a few grains of Wheat expects to reap an Harvest like the rich mans in the Gospel, that was fain to en­large his Barns to receive his en­crease.

5. Constancy and Perseverance. We must not (saith the Apostle Gal. 6. 9. also, in this affair) be weary of well-doing. Our goodness must herein imitate Gods, which (as the Psalmist tells us) endureth con­tinually. Psal. 52. 1. We must sowe our seed of Charity in the morning of our life, Eccles. 11. 6. and in the evening we must not withhold our hand. And this also [Page 120] follows from the Doctrine of the Text. For that which we most desire in blessedness, (and which, indeed, compleats it,) is duration. And therefore those acts by which it is attained, cannot rationally be wearisome; seeing lassitude can never be a companion of felicity.

4.) The Measures and Propor­tions of your Chari [...]y shall fill the last place in these Directions. And those also are not obscurely to be determined, from the import of this Doctrine. And that both

• 1. In general, and
• 2. In special.

(1.) In general; for the pro­portioning all your Charities, you ought to consider,

1. Your own Abilities: and those not measured by the Stan­dard of Pride, Covetousness, and unbelieving distrust of Gods Pro­vidence; but by the rules of Christian prudence, considering all those circumstances which the condition of your affairs is ac­companyed [Page 121] withall. For he that gives much, in comparison with others that are beneath him (it may be far more) in Estate; and yet little, in comparison of what he might afford: withholdeth (in Solomons Phrase) more than is Pro. 11. 24. meet, and deserves blessedness should be measured to him, by the same scanty measure. And he, that by giving more than he can well spare, disables himself to give, deprives himself of so much bles­sedness for the future, as he loseth of the capacity he had, of conti­nuing bountifull.

2. The Receivers just capacity; all his circumstances also being duely weighed in the same ba­lance of Christian Prudence. For by giving too largely upon one occasion, a man is necessitated ma­ny times to lose many future oc­casions of advancing his blessed­ness in the way we are speaking of: and by giving too little to any one, he loseth the present opportu­nity, [Page 122] or at least improves it not to the best advantage to that end.

(2.) In special, for the propor­tioning of particular Bountyes and Charities, as they are to be di­versly ordered, both in preceden­cy and quantity, according to the different obligations which result from the diversity of objects and occasions: there are these farther Rules to be observed.

1. God, and our Countrey, our Parents, and our Children, and other near Relations, our former Benefactors and their Po­sterity, our Neighbours and Ac­quaintance, and among them e­specially those of the houshold of Gal. 6. 9. faith, and those that are industri­ous, and not wonted to begge, but under some present providen­tial exigency; &c. are to have (in their several circumstances proportionably,) the cream and chief of our Bounties; and the largest measures of it too. And from thence, we must descend to [Page 123] all men, Christians and Heathens, worthy and unworthy, that are partakers of the same common hu­manity with us.

For the nature of the Soyl, on which we sowe to reap blessedness, (though no Soyl be altogether barren) is to be considered by the Seedsman; and the more fruitfull it is likely to be, the more seed is to be committed to it. Now, seeing all our good deeds of this kinde are so far contributary to our blessedness, as they are accept­ed by God, and approved by our own Consciences; and the mea­sure of both these is our Duty: therefore where in Duty we are obliged to give first and most, we may expect a more early and plen­tifull Harvest.

2. Publick Charities are to be preferred before private; and to do good to many, is more to be chosen, than to confine a mans Beneficence to a few. The bles­sedness that results from Bounty, [Page 124] (like the beams that are reflected from an enlightened Body,) is more or less large and plentifull, according to the largeness of the object upon which it falls. And indeed, seeing the publick Be­nefactour, (of all men) is most like God, (the Sphere of whose Bounty is of equal dimensions with the whole world;) he can­not be supposed to approach less to him in Blessedness than he doth in Bounty: especially considering, that he is most communicative of himself, to those that most re­semble him.

3. Perpetual Charities are to be preferred before those that are of short continuance. I mean, such as are bestowed upon Churches, Colledges, Schools, Hospitals, Almes-houses, and all other such uses as endure to suc­cessive Ages, and (as far as the Donours intention and design can reach it,) to the end of the world. I say, as far as the Donours design [Page 125] can reach it; because I know too often, those Charities that were intended to be immortall, are by the unfaithfulness or sacrilegious Covetousness of after Ages im­bezelled and perverted to private uses: though (yet) that should discourage no mans Bounties, seeing God judgeth of them, by the intendment of the Giver, not by the effect of the Gifts them­selves, which it was not in the power of the Giver perpetually to secure. And the reason why Charities of this nature are to be so preferred, is (by a fair Infe­rence from the Text also,) be­cause perpetual Charities bear the best proportion to that property of Blessedness (to which they con­tribute) which I told you before, consummates it; that is, Perpe­tuity. For as to our memory, (which is the greatest blessedness, which we are capable of perpe­tuating in this world) this is the way to engage all generations to [Page 126] call us blessed. And, as to our Souls, and the condition of them in another world; it may on fair grounds be presumed, that the bountifull rewarder of our good works, will proportion the extent of the reward to that of the work, and make perpetual additions of happiness to those in Heaven, whose Charities perpetually grow upon earth.

4. Lastly, Charities to Mens Souls, are to be preferred before those that extend only to their Bodies. For he is the greatest Be­nefactour to any one, that doth him the greatest good; which is, certainly, the saving of his Soul. And then, it follows from the Text, that the greater the good is that any man does to another, the greater is the blessedness that reflects from it: as that Oven that is most intensely heated, sends back a greater and more intense heat upon him that heats it, than that which is made hot in a lower degree.

And thus, I have done with my Text, both as to the Expli­cation of the Terms, the farther confirmation of its Truth, and the general Inferences arising from it. And what now remains, but to close up this Discourse with a word of particular Application to your selves, and your present oc­casions?

It is a thing notoriously known, that (for these three sorts of Cha­rity last mentioned) this famous City hath in all Ages past yielded abundance of blessed Benefactors; as appears in the many publick Monuments thereof: and those so ordered, as to be perpetual Reliefs both to the Bodyes and Souls of Men, to all succeeding Genera­tions. And I no wayes doubt, but that the Names of many of the present Age, will be added to their worthy Predecessors, and transmitted, with like Honour to Posterity.

And though we must acknow­ledge, [Page 128] that you the worthy Trustees for the several Hospitals of this City, deserve to be rec­koned among the blessed Givers in the Text, though you give them no more than you daily do when just occasion requires; to wit, your presence and counte­nance, your time and parts and pains, which you might other­wise employ to your worldly ad­vantage; and lastly, your honest and faithfull care in the manage­ry of your Trusts, with no profit or emolument thence accrewing to your selves: yet it is to be hoped, that you will also bless your selves yet farther, by adding, of your own Donation, to the Cha­rities, which you govern and ma­nage for your Predecessors.

And, in special, (as my present Relation obligeth me) give me leave, (not with any design to ob­struct or discourage any ones good Inclinations to the rest, for the effects of the late dreadfull Fire, [Page 129] have been so universal that they have all need enough) to minde you more particularly of your two Hospitals of Bridewell and Bethlem; too much (it may be) of late forgotten, in the subsidi­ary Charities of particular Citi­zens, though they are inferiour to none in the uses they are ap­pointed for; and (it may be too) in some respects, of greater pub­lick use and advantage than any of the rest.

For in the one of them (that of Bethlem, the only Hospital, as I understand of that kinde in the three Kingdoms) the constant Cha­rities which you therein dispense, imitate the very creating goodness of God, in the successfull means that are used for the restoring (not of mens lamed and maimed limbs, and members, as in some other of your Hospitals, but) of Humanity it self, to abundance of miserable Creatures, (and the [Page 130] more miserable for that they un­derstand not their own misery, but rather delight and glory in it, and resist as far as they can, the means of their recovery;) who retain nothing of man, but shape and voyce, to difference them from the worst of Brutes: whose understanding and reason Dan. 4. 34, 36. returning to them (as Nebuchad­nezzar's did when he was cured of a like distemper) bless God (and you under him the blessed means thereof,) for their restitu­tion.

In the other, (that of Bridewell,) besides the imitation of the con­verting and renewing Grace of God, (as far as just severities can effect it, and we have no reason to think them altogether ineffectual, see­ing the Scripture tells us, that the rod and reproof, are means ap­pointed Prov. 29. 15. to give wisdom;) in the recovering and reclaiming noto­rious sinners from the errour of [Page 131] their wayes, and saving their souls from death, wherein the Apostle James placeth a great part of Cha­rity: Jam. [...]. ult. you also strive to resemble his preventing Grace likewise by the constant care taken, and pro­vision made therein, for the Chri­stian education of many misera­bly necessitous Children in ho­nest Trades and employments; wherein they may get their live­lyhood by labour, which other­wise, (being trained up to no o­ther course of life but Begging or Thieving,) would be endangered to an almost inevitable ruine both of Body and Soul.

All of whom, may, through Gods blessing on your endeavours (though like the guests in our Saviours Parable, they be many of them gathered up by your Of­ficers from the High-wayes and Hedges, and brought into your Government by necessary compul­sion) prove, as divers of them have [Page 132] done, (who, to their own Honour as well as that of your City, and to the Glory of God principally, that directed and enabled you to make such provision for them, have appeared and will here­after (no doubt) Annually con­tinue to appear in publick to give proof thereof:) honest and substantial Citizens.

A mercy, for which, (next un­der God, and the general influ­ence of the Lord Maior and Alder­men of this famous City) they must acknowledge themselves in­finitely obliged to the Fatherly care, and diligent inspection of a publick spirited, prudent, vigilant, and active President (whose larger character I must forbear at pre­sent in tenderness to his modesty) together with the worthy Go­vernours his Assistants.

All that I have more to adde, concerning both Hospitals, at this Time, is, That, it is to be ho­ped, [Page 133] the blessedness, you have al­ready (according to my Text) found in your past Beneficences, will encourage you (beyond all the Rhetorick which, if I had it, I could bestow on such an Ar­gument,) to go on, and effe­ctually promote such further de­signs, as shall be suggested to you for the rendring them more usefull to the ends of these seve­ral Foundations.

And here give me leave, (I be­seech you) first of all, to recom­mend to you, the New-Building, (among all the famous Structures that your City hath raised for publick uses since the last dread­full fire) of your Hospital of Beth­lem: which I doe upon this con­sideration, that those who have the particular Inspection of that Hospital, (and especially, that learned and diligent Physician who can hardly be valued suffi­ciently for his great skill, fide­lity [Page 134] and industry in that employ­ment) have declared, that they judge it very convenient, if not necessary, (considering the great numbers that are continually sent thither for cure) that their strait Accommodations of Lodging, should be enlarged both as to Capacity and Conveniency; but are discouraged in the pursuance of those thoughts, by the pro­spect of the great charge there­of far exceeding the proporti­on of its small Revenues, (the smallest of any Hospital in Lon­don) except they be assisted by some worthy Persons particular Munificences.

And next, on the behalf of your other Hospital of Bridewell; it is not unknown to the most of you, that a very great part thereof was restored out of its ruines and rubbish, since the late dreadfull Conflagration, at its own charge: whereupon, their [Page 135] whole Stock being exhausted, and the Building (for a great part remaining) likely to be left unfinished, they must for ever acknowledge the seasonable As­sistance of the Right Honourable the Lord Maior and the Court of Aldermen, towards the perfect­ing of the Edifice, out of the publick Purse; without which, those Wastes, were like to have been Desolations of many Gene­rations.

But yet when that great work is throughly finished, (which is now near done) there will (there also) be farther need of addition­al private Charities.

First, in order to the endow­ing a School, (already as to the case, built,) for the improvement of the young Nurselings of your Charity, the Blew Boyes, in Read­ing, Writing, and casting Ac­count, &c. at such hours as shall be assigned by the Governours, [Page 136] with the least intrenchment that may be, upon their Masters oc­casions. Which, if it were once effected, it is not to be doubted, but some of them that are of riper Capacities, having their educa­tion thus heightened, would when they come out of their time, be enabled to apply them­selves to more beneficial and ad­vantageous imployments, than they can expect the mean Manu­factures they are there bred to, will afford them.

And secondly, in order to the more liberal rewarding of the most honest and industrious of them, when they have faithfully served their Apprentiships, with such an concouraging Stock to set up withall; as might enter them into their new Callings with an hopefuller prospect of carrying them on in a thriving and creditable way. Upon which expectation they would (doubt­less) [Page 137] more generally be induced, to acquiesce in the services allot­ted to them, more contentedly, follow their business more dili­gently, and carry themselves, (in hope of their good word at part­ing to recommend them to your Bounty) to their Masters more dutifully: and not be tempted, (as too many daily are, by the difficulties of getting a lively­hood by their Labours when they are free-men,) to run away, and return again to the worse Trade they were first bred in.

These particulars, I have pre­sumed to suggest to your wis­doms, not to limit them to my conceptions, as if I knew better how to manage your Govern­ments than your selves; but only as probationers for your approbation and effectual con­currence, in case, upon due con­sideration, you finde them wor­thy thereof.

Now the Lord give you all so affecting a sense of the Truths I have delivered concerning the blessedness of Giving above Re­ceiving; that you may be desi­rous of making experiment of it your selves: and then give you to finde it every way as I have taught you, in your Persons, in your Houses, in your Trades, in your Memories, in your Poste­rities; and principally, in your Souls, and their everlasting Con­cerns, in the last and great day of our Lord Jesus: To whom, &c.