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,
that Some Etymologists have thence taken an Argument to derive the Hebrew name of them from a Root which (though it have Another signification beside,
This Dominion, (besides what the worth and weight of their matter gives them) is in a great degree conferred upon them, by the great Reputation of their Authours;
This Dominion, (beside what the worth and weight of their matter gives them) is in a great degree conferred upon them, by the great Reputation of their Authors;
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.
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.
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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;
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;
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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 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.
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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, (who was most eminently both wise, and great, and prosperous) prefixed;
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, (who was most eminently both wise, and great, and prosperous) prefixed;
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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:
that the Principles of true Religion and Virtue, 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:
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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,
It is upon this account that I chosen 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,
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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:
and only entitle him to the collection of the greatest part of them;) yet, this Proverb is quoted from an Author in all the mentioned respects, Far beyond both him and all other men:
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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.
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.
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For it is the Lord Jesus Christ himself whom our Apostle (having occasion to make use of this Proverb, in his Visitation Sermon to the Elders of Ephesus, of which my Text is a part) avouches to be the utterer and frequent user of it.
For it is the Lord jesus christ himself whom our Apostle (having occasion to make use of this Proverb, in his Visitation Sermon to the Elders of Ephesus, of which my Text is a part) avouches to be the utterer and frequent user of it.
for so such forms of quoteing commonly import) that it is more blessed, or rather blessed, (for NONLATINALPHABET will bear both sences) to give, than to receive.
for so such forms of quoting commonly import) that it is more blessed, or rather blessed, (for will bear both Senses) to give, than to receive.
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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;
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;
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seeing it was not (as one of them professeth for himself, and it is with the 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;
seeing it was not (as one of them Professes for himself, and it is with the same reason to be so judged of all the rest) the Design of those holy Penmen to give a perfect numerical account of every Individu Passage of our Saviors Life;
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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,
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,
For we find him in his first Sermon commending mercifulness to his Disciples, under the same encouragement of Blessedness; and promising 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;
For we find him in his First Sermon commending mercifulness to his Disciples, under the same encouragement of Blessedness; and promising in the account he gives them of the last Judgement, that he will then pronounce them eternally blessed, who extend their bounty to him in his members;
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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;
4. Mind we, lastly, that the Saying it self is a most divine saying, every Way befitting that Mouth which spoke the very thoughts of God's bosom to men;
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 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.
seeing it so aptly and adequately Expresses the very inward sentiments and satisfactions of the Divine Essence, which employs it self incessantly in being the inexhaustible Fountain of all good 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.
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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.
Which attention so prepared, I shall employ, by handling it in this method. 1. I shall open the words by a brief Explication. 2. Show you the Foundations of Reason upon which the great Doctrine contained in them Stands. 3. Gather Some practical Inferences from it.
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;
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;
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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 blessedness naturally considered:
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 blessedness naturally considered:
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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 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.
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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:
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:
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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,
to wit [ which of the two does most truly and most plentifully conduce to Man's blessedness? ] In which Determination he Cast the scale on the side of Giving, (which imports, in general,
the doing good to others 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,
the doing good to Others 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,
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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.
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.
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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;
as an Argument to persuade 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;
which 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,
which piece of bountiful self-denial 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,
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,
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,
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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,
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,
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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;
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;
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,
All the good things which generally (even in the opinion of worldlings) Are Thought contributary to felicity, 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,
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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.
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.
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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,
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,
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(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;
(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 in a special way of Descent,
That where any Nature is acknowledged in it self to be Honourable, (as Certainly humane Nature is, being, in the Confessi of heathens themselves, God's offspring 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.
and standing not so many removes from him, as all other sublunary nature's do;) there it is most honourable for all that partake of that Nature to act conformably thereunto.
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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,
and the contrary propensions were accounted an implicit abrenunciation of humane nature, and an herding ones self with Brutus's,) by the name of Humanity. Insomuch that our Saviour,
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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,
when he was to undertake an Office for our benefit, which required compassionate affections, chosen to be made like unto us in all things, that he might, (by the inclinations of his own assumed humane nature,
Adde we, (for a close of this 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.
Add we, (for a close of this 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.
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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;
and which then appear variously,) this one virtuous propension, (which that vice that most transforms men to beasts, cannot eradicate) does most evidently and almost universally discover it self;
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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.
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.
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Which I make use of only, as an argument of great force from 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.
Which I make use of only, as an argument of great force from 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.
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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.
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.
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;
Which Compacts and Constitutions, though they be sufficient bars, (even upon the obligation of Conscience) to fence men's particular rights against the irruptions of fraud or violence, to altar 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.
yet cannot destroy the fundamental Title that any man in want hath to be supplied in his necessities, suitably to his occasions, out of the abundance of other men.
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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 his propriety so far, by his own consent,
Whence it necessarily follows, that there lies an obligation of justice upon the abounding possessor of this world's 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 his propriety so Far, by his own consent,
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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.
as may suffice for the relief of his Brothers, and the satisfying of those uses, (whatever they be,) without which mankind cannot be preserved or maintained as it ought to be.
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 that I told you of before, not entirely their own, even with reference to their brethren in humanity;
For indeed, (beside that all we have, even while we have it, is (in Referente to God) not ours; for he loses not his Supreme Right and Propriety of Dominion by any of his bounties:) a greater part of most men's Estates than usually they imagine, is by the Original Divine Law that I told you of before, not entirely their own, even with Referente to their brothers in humanity;
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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 also in some places of special note, which I will not now insist on.
And particularly, in the case of Charity (which I specially Here drive At,) Alms 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 also in Some places of special note, which I will not now insist on.
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And he that denyes or delayes his relief, in his Brothers needs, is said (by Solomon) to withhold 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 he that Denies or delays his relief, in his Brother's needs, is said (by Solomon) to withhold 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 Virtues, being on that account Honourable,
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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 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,
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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:
by alleging, 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) show 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.
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.
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(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,
(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,
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Now God, besides what he hath declared in his written word, which tells us that the horn 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,
Now God, beside what he hath declared in his written word, which tells us that the horn of him that disperses and gives to the poor shall be exalted, (a Metaphor taken from those ruling Beasts in the Heard that carry their horns higher than the rest, with a kind of glorying,
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 gives to all life and breath and all 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;
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 gives to all life and breath and all things: and argues, (with Some kind of exprobration) the unworthiness of those men's thoughts Concerning him, that conceit any man can give any thing to him;
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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 are all things.
from the precedency and causality of his Bounty to all that capacity we can pretend to, to do any thing to oblige him withal, seeing that of him and through him Are all things.
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(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;
(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 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,
who is worshipped by all the Angels of God, and hatha Name above every Name, a Name to which every knee must bow, etc. Now it must needs be yielded by any rational man, that (had he not,
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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 through his poverty might be rich;
as in the Text, yet) he hath sufficiently by his Deeds proclaimed that to be the most worthy and honourable actium, 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 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.
and in the prospect whereof, he quit the natural Honour of being equal to his Father, to assume an office wherein he was to be his Inferior, 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,
(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 mankind. 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:
(1.) From the respect and Duty which (all the world over) superior Relations expect and receive from their Inferiors, 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;
whereof, if we inquire the Reason, there can be no other given (antecedent to Divine or Humane Laws, which yet Are founded upon antecedent Reason) than this;
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.
Wherein, there could never be so universal a consent, but from the concurrence of all men's Judgments in this Principle, that to do good, is more noble than to receive.
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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;
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;
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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:
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:
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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,
Which they have expressed in Panegyrics and Poems, in Statues and other magnificent Structures, in Coins and other public Inscriptions, (and whatever other lasting Monuments they could devise;) to render them,
if they can, of like Honours done to those who (without doing good to any but themselves) have spent their Time in finding riches as a nest, and gathering them like eggs, to sit on.
if they can, of like Honours done to those who (without doing good to any but themselves) have spent their Time in finding riches as a nest, and gathering them like eggs, to fit 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;
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 Mankind have treated with more curses and bitter scoffs while they lived;
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Of which there needs no farther evidence (in Reason) than what I before intimated upon the former Head; viz. [ the greater agreeableness of such actions to the native largeness and generosity of the soul of man,
Of which there needs no farther evidence (in Reason) than what I before intimated upon the former Head; viz. [ the greater agreeableness of such actions to the native largeness and generosity of the soul of man,
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;
as is the inward content which a virtuous man Takes in reflecting upon those things which he hath done with the approbation of his own Reason and Conscience;
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(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, but the inward satisfaction he findes in Beneficence it self.
(1. It is an undeniable Argument of the Pleasure that Giving yields beyond Receiving, that God, whose infinite Perfection places him beyond all capacity of Receiving (as was said before) can be supposed to have no other motive to Give, as he does continually, but the inward satisfaction he finds 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:
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:
when he had finished them, implyed in that so often repeated Phrase, God saw that it was good; the readiness that is in him to satisfie the desires of every living thing;
when he had finished them, employed in that so often repeated Phrase, God saw that it was good; the readiness that is in him to satisfy the Desires of every living thing;
the invitations he so frequently gives to men to call upon him, opening the mouths of their holy desires wide that he may fill them, and in all things making their requests known to him; with the delight he professeth to take in the prayers of good men, which invite his Bounties:
the invitations he so frequently gives to men to call upon him, opening the mouths of their holy Desires wide that he may fill them, and in all things making their requests known to him; with the delight he Professes to take in the Prayers of good men, which invite his Bounties:
(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, and bringing many sons to glory, by being the Author and Captain of their Salvation;
(2. The like may (secondly) be argued from the Exampl of our Lord jesus, who seems by his actions to have preferred the pleasure of seeing his spiritual seed, and bringing many Sons to glory, by being the Author and Captain of their Salvation;
and that so far, that he deprived himself (in a sort) of the very pleasures of Divinity for a Time, by becoming Man, that he might be the Redeemer and Saviour of Mankinde.
and that so Far, that he deprived himself (in a sort) of the very pleasures of Divinity for a Time, by becoming Man, that he might be the Redeemer and Saviour of Mankind.
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 do his Fathers will therein;
when he entered 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 Professes) with delight to do his Father's will therein;
and when he knew that his dolefull Hour was come, how did he complain the minutes moved slowly, till he had opportunity offered to accomplish that bloody Baptisme, that he foretold he was to be baptized withall? His Cross on which he suffered, he is said to triumph upon,
and when he knew that his doleful Hour was come, how did he complain the minutes moved slowly, till he had opportunity offered to accomplish that bloody Baptism, that he foretold he was to be baptised withal? His Cross on which he suffered, he is said to triumph upon,
but because he also knew he was going to prepare Mansions for us, as our Harbinger, to lead us the way into the Holy Place, as our forerunner, and to lie as our Lieger there to do us good Offices by his intercession till he had saved us to the utmost.
but Because he also knew he was going to prepare Mansions for us, as our Harbinger, to led us the Way into the Holy Place, as our forerunner, and to lie as our Lieger there to do us good Offices by his Intercession till he had saved us to the utmost.
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;
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 real addition to the happiness which the continual standing in God's presence affords them;
and yet, with what cheerfulness and alacrity do they doe the will of 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,
and yet, with what cheerfulness and alacrity do they do the will of God, even in those low Ministeries whereunto they stoop to serve our occasions? They keep us in all our ways, and that with as much carefulness,
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for the least and meanest of Mankinde (even those 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 Souls into their blessed Arms,
for the least and Meanest of Mankind (even those 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 Souls into their blessed Arms,
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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.
Let us Therefore (in the next place) make trial, whither, even men of like passion with our selves, have not been wont to find the same satisfaction in giving; and for that reason preferred it before receiving.
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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;
And, whatever we may observe in the later Ages and very dregs of Christianity, whrein Religion is even swallowed up and devoured by Interest all the world over;
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They sold (some of them) considerable Estates, and gave in the price of them to the common stock, to supply the necessary charges of the first Plantation of Christianity.
They sold (Some of them) considerable Estates, and gave in the price of them to the Common stock, to supply the necessary charges of the First Plantation of Christianity.
and would not be stopped of this glorying, nor suffer it to be made voyd: accounting it the very reward of their work to do it without reward; and render the Gospel without charge.
and would not be stopped of this glorying, nor suffer it to be made void: accounting it the very reward of their work to do it without reward; and render the Gospel without charge.
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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.
And the great hardships and hazards that they underwent, in the Discharge of this Duty so infinitely beneficial to Mankind, they did undergo with the greatest delight and inward satisfaction.
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I take pleasure (saith our Apostle) in infirmities, (i. e. of suffering) in reproaches, in necessities, in persecutions, in distresses for Christs sake:
I take pleasure (Says our Apostle) in infirmities, (i. e. of suffering) in Reproaches, in necessities, in persecutions, in Distresses for Christ sake:
which abundantly shews what pleasure that work yielded, that made all those necessary difficulties pleasurable, which were then to be encountred for its sake.
which abundantly shows what pleasure that work yielded, that made all those necessary difficulties pleasurable, which were then to be encountered for its sake.
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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,
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 overbalancing pleasures in the nature and consequences of their very work,
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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 NONLATINALPHABET, he had a greater delight in what he gave than in what he possessed.
Of which it is a notable Instance which Xenophon gives us in the character of his Hero, of whom he tells us most divinely, that, he had a greater delight in what he gave than in what he possessed.
(3.) Lastly, look we on Mankinde indefinitely, and we shall 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.
(3.) Lastly, look we on Mankind indefinitely, and we shall find, that all Persons (whither 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.
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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;
For whence is it Else, that the careful Nurse delightfully suffers her body to be drained of the best nourishment it receives, in suckling her Infant;
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 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,
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 whom he hath formerly been wonted to show special Kindnesses? And yet this many times is done to those that have nothing of real worth to deserve,
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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;
Certainly, the most obvious Reason of these actions, that occurs 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 kind;
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(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 in acts of beneficence to Mankinde.
(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) Expresses the inanimate Creatures themselves as Instances of rejoicing in acts of beneficence to Mankind.
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 among the Trees: and thus, lastly, the Pastures, when they are covered with Grass,
thus, in Jothams Parable, the Olive, and the Vine, and the Fig tree, Are represented as unwilling to forgo the pleasures of bearing sweet fruit to furnish divine Sacrifices, and humane Treatments, to obtain a Monarchy among the Trees: and thus, lastly, the Pastures, when they Are covered with Grass,
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.
In sum Therefore, (to close up this head too) whither 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 find, that the felicity that accrues from Pleasure, is greater from giving than receiving.
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[ 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.
[ 3. The third and last thing that contributes to blessedness is Profit. And my next business is to show, that in that respect also Giving hath the advantage of Receiving, as being of the two the more profitable.
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(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 Referente 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 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.) In Life, (this Life, wherein the Worldlings portion principally lies) men portion of this World's good things is by acts of Bounty, 1. Best Secured, 2. Most Comfortably enjoyed, 3. Most plentifully Improved.
And that, not only in reference 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 Barns, as not big enough to receive his increase,
And that, not only in Referente to a Security of Equivalency, (in which notion Saint Ambrose handsomely Rhetoricates with the rich man in the Gospel, who was solicitous to pull down his old 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 built bigger; when he tells him, that the course he took was the Way to pull down rather than to built; and adds, 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 our Saviour before him, when he tells us of laying up our Treasure (by laying it out,) where rust or moth doth not corrupt, and where thieves cannot break through and steal;
And our Saviour before him, when he tells us of laying up our Treasure (by laying it out,) where rust or moth does not corrupt, and where thieves cannot break through and steal;
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and to put our money into baggs that will not wax old, &c:) but also in reference to that temporal Security in kinde, which the worldling most looks after, in whose Hearts as well as in his Deeds [ to have and to hold ] is the clause of principal respect and esteem.
and to put our money into bags that will not wax old, etc.:) but also in Referente to that temporal Security in kind, which the worldling most looks After, in whose Hearts as well as in his deeds [ to have and to hold ] is the clause of principal respect and esteem.
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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,
Let us see Therefore, how even this Security may be chiefly attained by Giving. And Here, (beside the rational conducibleness of the Principles of Generosity and Bounty to the preservation of men's temporal Estates, from the general Friendship which such a Temper procures a man,
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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 of Divine Protection.
as judging such a Crime to be of a guilt little inferior to Sacrilege:) I say beside this rational Security, the munificent man hath the Far greater Religious Security of diverse Promises of Divine Protection.
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 the glory of the Lord (as the presence of God to the Israelites in their march out of Egypt) shall be thy Rearward. And the Lord shall guide thee continually, into ways of safety and security,
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and satisfie thy soul in drought, and make fat thy bones, and thou shalt be like a watered Garden, and like a Spring whose waters fail not, when publick calamities destroy the estates of others,
and satisfy thy soul in drought, and make fat thy bones, and thou shalt be like a watered Garden, and like a Spring whose waters fail not, when public calamities destroy the estates of Others,
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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;
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 find elsewhere thus expressed;
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he shall never be other, than a giver, he shall alwayes have wherewithall to give, and wealth and riches shall (as constant inhabitants) be in his house. I could heap up many places of Scripture more to the same purpose.
he shall never be other, than a giver, he shall always have wherewithal to give, and wealth and riches shall (as constant inhabitants) be in his house. I could heap up many places of Scripture more to the same purpose.
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That of the same Prophet, that he that walketh righteously, (of 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 or undermined,) bread shall be given him,
That of the same Prophet, that he that walks righteously, (of which righteous walking Almsgiving (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 or undermined,) bred shall be given him,
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.
so as not to be starved or famished out of his fortification, placed in the Divine Protection, etc. But I forbear, that I be not too tedious in so copious an Argument.
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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 Temptations to the owner to waste it in riots and debaucheries,
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 Temptations to the owner to waste it in riots and debaucheries,
Whereas, on the contrary, the withholding what is meet from the good uses wherein Providence calls for it, tendeth to Poverty; i. e. is the ready ready way to undoe a man even in this world.
Whereas, on the contrary, the withholding what is meet from the good uses wherein Providence calls for it, tendeth to Poverty; i. e. is the ready ready Way to undo 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;
For, (as constant Experience shows) 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;
and Gods Curse also seconds such attempts (though unjust, as from men, justly,) blowing 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 God's Curse also seconds such attempts (though unjust, as from men, justly,) blowing upon such Estates, till he hath blown them away (as your Margin in the place quoted reads it) which a sordid Parsimony scrapes together,
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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.
1. From the satisfaction that a bountiful 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.
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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,
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 duly satisfied, we have just reason to Fear a forfeiture,
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For, by taking from that Lump or Heap from which Gods portion is not separated, we are in continual hazard of devouring that which is holy, together with that which is our own propriety;
For, by taking from that Lump or Heap from which God's portion is not separated, we Are in continual hazard of devouring that which is holy, together with that which is our own propriety;
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For, as the paying of First-fruits, under the Law, unto God, discharged the remainder of each years profits, to be freely and comfortably made use of by the Owner:
For, as the paying of Firstfruits, 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 whole Estates, in point of Conscientious use, clean unto us.
so does Alms, under the Gospel, given proportionably to what we possess, (as our Saviour tells the Pharisees) make our Whole Estates, in point of Conscientious use, clean unto us.
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,
which the sordid Receiver never tastes so sweetly as the bountiful Giver. For (beside 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, and have not the heart to eat thereof;) it often falls out that cares and fears and other uncomfortable Passions which such men are subject unto,
as well as all Others, the enjoyment of what they have, and have not the heart to eat thereof;) it often falls out that Cares and fears and other uncomfortable Passion which such men Are Subject unto,
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when they do eat, make their bread to them like 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.
when they do eat, make their bred to them like Ashes, and fill their mouths with gravel, 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,
So that the bountiful man, whose generosity sets him above those vexing distempers, enjoys more of the Creature it self in Far meaner accommodations,
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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 (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,
than he that hath the good things of the world in the greatest affluence, with the sordid attendance of those disquieting Passion that Are wont to wait on penurious parsimony and covetousness. So that a little (if it be but a little) that a righteous (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,
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(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,
(3.) But the greatest advantage of all, (in Referente to his Portion in this life) accrueing to the generous and religious Giver, is that which the worldly man most looks After, [ Improvement and Increase; ] which (even in men's Temporal Estates) is acquired also by Bounty rather than by Covetousness and Parsimony. For indeed,
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For it is from thence, that those speeches of Solomon got the reputation of Proverbs, that there is that thus scattereth and yet increaseth; 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.
For it is from thence, that those Speeches of Solomon god the reputation of Proverbs, that there is that thus Scattereth and yet increases; and that the liberal soul, though free, becomes fat (to cross the former Saw,) and he that Waters Others, is watered (plentifully with God's benediction in the same kind) himself.
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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,
Whence it is, that Giving, in the Scripture, is frequently compared to sowing, wherein the seed does not (as one Says) perire, but parturire; it is not lost,
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the 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;
the Estates which their Alms do 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;
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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 good man upon a journey being compassed about by a crowd of poor people (who, knowing his charitable mind, begged his Alms) commands his servant that managed his expenses, 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,
The servant (considering the many occasions that in traveling fallen out) Thought it good Husbandry in his present Circumstances, to curtail the Charity of his Master,
They had not travelled much further, when certain great 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.
They had not traveled much further, when certain great Personages meeting them, and knowing formerly the Bishops bountiful 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.
that (as Solomon tells us) he that hath pity upon the Poor 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,
that (as Solomon tells us) he that hath pity upon the Poor does, (in the rendering of the vulgar out of the 72.) Domino foenerari; he lends upon Usury to the Lord, who is the best Creditor,
even to an hundred fold in this life (as his promise runs, verified in the former story) besides the Interest upon Interest, accumulated, in life everlasting.
even to an hundred fold in this life (as his promise runs, verified in the former story) beside the Interest upon Interest, accumulated, in life everlasting.
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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;
Whereas, on the other side, the hoarding receiver (as Saint Ambrose again tells the Rich man in the Gospel) nescit struere Riches, is indeed ignorant of the true Art of thriving which he Professes;
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,
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,
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and the Conscience of his good deeds 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 once fondly called for of those friends which assisted him in his last Agonies.
and the Conscience of his good Deeds 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 Emperor once fondly called for of those Friends which assisted him in his last Agonies.
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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.
3.) After Death: whereas there Are Are two things (in Referente 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 bountiful Giver.
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(I.) His Memory, which Solomon 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 will speak of such an one with just commendations,
(I) His Memory, which Solomon tells us is better than precious ointment, (to embalm and keep Men from putrefaction when they Are dead:) the same holy Author tells us, shall be blessed. All men will speak of such an one with just commendations,
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and bury his Infirmities in his Grave, as thinking themselves obliged to have his good deeds only in everlasting 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 in the world, that good deed should be told in memorial of her.
and bury his Infirmities in his Grave, as thinking themselves obliged to have his good Deeds only in everlasting remembrance. The good woman that spent her Box of precious ointment upon our Saviors feet, received from him Another ointment Far more precious; in the assurance he gave her, that wherever that Gospel should be preached 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 the wicked) he sayes withall, that his memory shall rot, i. e.
But of the tenacious Receiver (whom in opposition to the liberally righteous the wise man calls the wicked) he Says withal, that his memory shall rot, i. e.
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,
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,
Whereas, the Posterity of the sordid Receiver have no such provision made for them, but (as to any Divine Promise) are left to the wide world, without any assurance of being thus cared for by him.
Whereas, the Posterity of the sordid Receiver have no such provision made for them, but (as to any Divine Promise) Are left to the wide world, without any assurance of being thus cared for by him.
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because he hath no warrant to expect any better event to befall them, than the Prophetical Curse bestowed upon Judas, to be continually Vagabonds and begge, &c. And Experience too often proves that Curse to extend farther than the Person it was principally meant for;
Because he hath no warrant to expect any better event to befall them, than the Prophetical Curse bestowed upon Judas, to be continually Vagabonds and beg, etc. And Experience too often Proves that Curse to extend farther than the Person it was principally meant for;
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It being a thing of common observation, that the more the covetous Father leaves his Posterity, the more certain Prey they become to as covetous Tutors and Guardians;
It being a thing of Common observation, that the more the covetous Father leaves his Posterity, the more certain Prey they become to as covetous Tutors and Guardians;
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;
which (before the third Generation) scatter all that with the fork, which the careful Predecessor gathered with the Rake. So that frequently within one men Memory a great Estate, in one and the same Family, is both got and spent;
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thinks thou art getting too long, and would fain have thee make an end of thy Trade of gaining, that he may begin his of spending what thou hast already gained.
thinks thou art getting too long, and would fain have thee make 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;
And thus have I shown you the advantage that in point of Profitableness, Giving hath beyond Receiving, in Referente to this world, and the Concerns thereof;
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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,
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,
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yet) whiles we extend our bounties to the Saints that are on earth, with such dispositions as God requires, we come under a capacity of being rewarded with eternal felicity, by vertue of his Promise;
yet) while we extend our bounties to the Saints that Are on earth, with such dispositions as God requires, we come under a capacity of being rewarded with Eternal felicity, by virtue of his Promise;
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 saith) carry with him in kind:
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 Says) carry with him in kind:
and the more they here abounded to the relief of others, the more will they abound there (as Fruits of the Spirit) to our account. When God and the truely charitable man come to 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 the more they Here abounded to the relief of Others, the more will they abound there (as Fruits of the Spirit) to our account. When God and the truly charitable man come to reckon, (Oh happy reckoning!) with what infinite satisfaction shall he find all his great and numerous Debts to God's justice by the blood and merit of christ eternally canceled, and his good Deeds only booked by God (acknowledging himself by his gracious Promise his debtor;) to be everlastingly rewarded;
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 of to draw upon God for 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 spoke 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.
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.
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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:
And thence it is, that our Saviour (acquainting us with the from of the Proceedings in the last Judgement,) does not only tell us, that our Charities will then be the great matters on which we shall be tried:
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for so that phrase seems to import, Forasmuch as ye have done it for the least of these my Brethren, (who are here ready to attest it) ye have done it unto me.
for so that phrase seems to import, Forasmuch as you have done it for the least of these my Brothers, (who Are Here ready to attest it) you have done it unto me.
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Whereas, on the contrary, the sordid and tenacious Receiver, as he in his life-time loved his wealth too well to lay it out, 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,
Whereas, on the contrary, the sordid and tenacious Receiver, as he in his lifetime loved his wealth too well to lay it out, though for the good of his Soul, (Lover Mammona potiùs quam Spirits, in Saint Cyprians phrase) and Therefore hath no good works there recorded, no seed sown in that Country, to yield him any fruit towards his account: so he hath never a friend there to open his Mouth for him,
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having had all his good things in this life, (as the rich Glutton in Hell is told to his 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, and not receive a drop of comfort there, who denyed his very crums to his necessitous Brother here.
having had all his good things in this life, (as the rich Glutton in Hell is told to his Eternal discomfort,) he hath nothing to lay claim to in the next. Yea, (which is infinitely Worse) as he hath showed no mercy upon Earth, so in the other world he shall have Judgement without mercy, and not receive a drop of Comfort there, who denied his very crumbs to his necessitous Brother Here.
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.
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.
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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,
Object 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 Mankind, 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,
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,
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 temporal condition is strait and uneasy,
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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, in Pride of Apparel,
yet disable themselves more by their Lusts. Those Pence, yea Shillings and Pounds sometime, which diverse ordinary Labourers and Handicraftsmen expend in needless Company-keeping, in Pride of Apparel,
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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.
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.
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Though indeed, as to this sort of men, I needed not to have distinguished betwixt begging 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.
Though indeed, as to this sort of men, I needed not to have distinguished betwixt begging and stealing; as if all that did needlessly beg, did not withal steal. For, the Truth is, every lusty Beggar and sturdy Vagrant is a Thief; even while he begs; and Takes no more than is voluntarily given him.
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For so the Apostle plainly insinuates, when he commands those that stole to steal no more, but rather to labour with their hands that they may have to give to him that needeth.
For so the Apostle plainly insinuates, when he commands those that stole to steal no more, but rather to labour with their hands that they may have to give to him that needs.
as truely, as he robs his Neighbour, who in his name, without his order, takes up wares at any of your Shops. (2ly,) He robs himself of the gains which he might honestly make,
as truly, as he robs his Neighbour, who in his name, without his order, Takes up wares At any of your Shops. (2ly,) He robs himself of the gains which he might honestly make,
which would be more plentifull to the really necessitous, if 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.
which would be more plentiful to the really necessitous, if they were not overlaid by such supernumerary Multitudes of importunate and clamorous Beggars, that deserve not an Alms, and yet will not take an Answer.
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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,
and persuade 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,
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 which they draw upon themselves of needing Alms from others, who were once able to have bestowed them upon others:
Wherein, beside the depriving themselves of that capacity wherein God's Providence once placed them of contributing to their own Blessedness by Bounty; and the simple infelicity which they draw upon themselves of needing Alms from Others, who were once able to have bestowed them upon Others:
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,
To whom, indeed, (as to both the former sorts also) your Bridewell is the most proper Almshouse, and the due Correction and Discipline thereof the most proper Alms. And yet,
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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.
so, as to clog and lessen them with opprobrious or disdainful Circumstances. And that, upon these considerations, which hold also from the import of my Text.
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(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.
(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 the poor with them alwayes;
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 the poor with them always;
(2. That if (as among many that are not so in these necessitous 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.
(2. That if (as among many that Are not so in these necessitous times, Some Certainly Are) any of the Petitioners for thy Alms be truly worthy; that which he returns to thee in thanks and Prayers, is a greater gift than he receives from thee.
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(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;
(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, (while his present necessities require relief,) he gives thee an ampler opportunity of heightening thy generosity by the hopelessness of being ever requited by him in any kind;
But I shall forbear, considering, that their own Consciences (if they have any) must needs (upon the Principles I have before laid down) do that work sufficiently for me:
But I shall forbear, considering, that their own Consciences (if they have any) must needs (upon the Principles I have before laid down) do that work sufficiently for me:
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 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,
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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,
doe only serve to declare how willing, and withal how skilful and ingenious they Are, to cheat themselves of their own Blessedness. And this you will abundantly see, (and they too,
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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,
Sol. That is, (being interpreted according to the Tenor of this Text) either, that they Are willing to make this great Compliment to their Neighbours, that they Are content to yield to them the precedency,
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.
But these men ought to Consider, that it is a dear and costly compliment, that loses a man an opportunity of making himself Blessed; yea, or any Way retardeth it.
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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.
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. Charities that have been bestowed by others before them, have been misimployed; and they will be satisfied that those are better disposed before they give more.
Object Charities that have been bestowed by Others before them, have been misemployed; and they will be satisfied that those Are better disposed before they give more.
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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.
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 mind,) Are like to fallen out together.
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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 more;
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 more;
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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;
Object 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; etc. Sol. Did ever rational Creature argue At this Rate? Times Are bad; Ergo, it's out of season to make my self blessed. Trading is dead;
I commended some persons before to 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.
I commended Some Persons before to 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 Bethlehem.
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.
Sol. That is, thou art desirous to provide better for them, than to make them blessed; which, I have told you before, the Families 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,
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,
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,
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,
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.
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.
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than all these excuses that I have mentioned, do? And yet (such is the folly of sordid penuriousness,) there are a 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;
than all these excuses that I have mentioned, do? And yet (such is the folly of sordid penuriousness,) there Are a great many more of the same bran, perpetually in the mouths of the men that Are rich in this world (as our Saviour Says) but not rich towards God;
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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.
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 will undoubtedly then shew all the world, what great Fools they are, that are so wise in their own conceits, to evade the Duty that he requires of them, and cheat themselves.
and will undoubtedly then show all the world, what great Fools they Are, that Are so wise in their own conceits, to evade the Duty that he requires of them, and cheat themselves.
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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 the holy Penmen 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 Madmen;
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[ 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;
[ 5. It hence follows, that to excite and Direct any men charity (how ungrateful soever this Office of kindness seem to Some) is really an obliging courtesy;
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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,
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,
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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?
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 ways to it, according to their several apprehensions) do Design and pursue?
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(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 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,
(2.) Will you say, you agree with me indeed in the end, but you Are not so well satisfied in the means I Advice you to for the attainment of it? Does it stick 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,
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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,
than (that which the general practice of mankind 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,
(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,
(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,
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.
as we all profess our selves:) and one, who, (as I have before showed you) is the most competent Judge, in this case, of all men that ever were, or shall be.
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(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;
(5.) Do you question, whither 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 mind;
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(6.) Does it seem, (seeing it is only in this one place taken notice of,) to be a casual word dropped from him by the by, (as we sometimes throw out Paradoxes to maintain discourse,) without Premeditation;
(6.) Does it seem, (seeing it is only in this one place taken notice of,) to be a casual word dropped from him by the by, (as we sometime throw out Paradoxes to maintain discourse,) without Premeditation;
(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,
(7.) Will you Object (as we Are wont to be very inventive when we study excuses to ward off a Truth we have no mind 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 herd him,
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,
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,
For he appeals to all their knowledges, to attest, that his own hands (whiles he preached the Gospel freely among them) ministred (by daily labouring) to his and his companions necessities;
For he appeals to all their knowledges, to attest, that his own hands (while he preached the Gospel freely among them) ministered (by daily labouring) to his and his Sodales necessities;
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:
So that you see, Beloved, no starting-hole is left (by the prudent foresight of the holy Penman of this Scripture,) for infidelity to escape the force and Authority thereof:
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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 now, what shall I say more, what need I to say more, upon this head? If such a saying, of such an Author, recommended to you by such an Orator, in such an Assembly, in so solemn and affectionate a manner,
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and preferred by him to that place in 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,
and preferred by him to that place in 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,
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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 while been pressing them upon you,) shall take up the Prophets complaint against you,
and that holy Evangelist who hath transmitted them on Sacred Record to us, (that I join not my self with them who have all this while been pressing them upon you,) shall take up the prophets complaint against you,
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than his heavenly Doctrine, and glorious Example? that you never stuck at the gratifying your lusts with vast expenses, whenever they called for them;
than his heavenly Doctrine, and glorious Exampl? that you never stuck At the gratifying your Lustiest 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 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;
and never dropped halfpennies 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 of one room to beautify 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 Months keeping for a cast of Hawks or a kennel of Hounds, for your Country Recreation;
Are these, my friends, are these the fruits that you desire may abound to your account at that Day? If they be, I fear, you will make but a sad account where such Items make up the dolefull reckoning.
are these, my Friends, Are these the fruits that you desire may abound to your account At that Day? If they be, I Fear, you will make but a sad account where such Items make up the doleful reckoning.
Is this the way you take to make you friends to receive 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:
Is this the Way you take to make you Friends to receive 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 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 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,
not in the House made without hands, Eternal in the Heavens; but the Furnace of everlasting Fire, and the Dungeon of everlasting darkness. Is this the Way wherein you think to lay up instore a good Foundation 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,
But it may be, I have stood longer than needed upon this Exhortation, to those, divers of whom, (as the Apostle speaks in commendation of the M•c•donians) are to their power, yea and beyond their power already willing of themselves;
But it may be, I have stood longer than needed upon this Exhortation, to those, diverse of whom, (as the Apostle speaks in commendation of the M•c•donians) Are to their power, yea and beyond their power already willing of themselves;
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.
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.
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,
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 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 a Burnt-offering, will never look upon your good deeds of this kind as sacrifices wherewith he is well 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 no Strangers with you; that your own bountiful Souls (the grand Fountain from whence they proceed,) may be blessed. Otherwise, God that hates Robbery for a Burnt-offering, will never look upon your good Deeds of this kind as Sacrifices wherewith he is well pleased. There is a Curse upon all those temporal blessings, which Are the fruits of Theft and Rapine, of Cheating and Cozenage, of Bribery and Extortion;
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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;
Beside, the palpable Cheat that the very Design of reaping blessedness to a men self from that seed which is stolen out of his Neighbours Barn, does imply;
is such a mockery of God, (who in such matters is not to be mocked,) 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 upon himself rather than a Blessing.
is such a mockery of God, (who in such matters is not to be mocked,) that such a Giver (as Jacob did when he attempted in his Brother's Garments to rob him of his Father's Benediction) may rather Fear he shall by that very attempt, (if he were never so secure of it before,) bring a Curse upon himself rather than a Blessing.
by which we ought to direct our intentions therein, that we may be blessed in our deed. But where 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.
by which we ought to Direct our intentions therein, that we may be blessed in our deed. But where 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.
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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.
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.
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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, which is there intended.
yet it is only, (as in Nebuchadnezar's case) the changing a course of oppression and unjust violence by Repentance into that of Charity and Beneficence, which is there intended.
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If it tell us, that Charity hideth a 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 Text whence it is quoted, interprets it.
If it tell us, that Charity Hideth a multitude of Sins, it means only preventively, in Referente to the passionate effects of an uncharitable temper which stirs up strife, as the opposition in Solomons 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, who hath undertaken by himself, (and therefore needs not our Charities to assist him in this work) to purge them. And if it allow us (as a secondary end) to have a respect to Eternal Life in our good deeds of this kinde,
And to all other such places of Scripture, it self gives us this one grand Bar against expounding them to that Popish sense, that it tells us, that God hath appointed us Another sufficient Propitiation for our Sins, who hath undertaken by himself, (and Therefore needs not our Charities to assist him in this work) to purge them. And if it allow us (as a secondary end) to have a respect to Eternal Life in our good Deeds of this kind,
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yet it is only in order to the disposing our selves for it, by such actions as perfect and improve us in Christianity, of which Charity in its full latitude is one;
yet it is only in order to the disposing our selves for it, by such actions as perfect and improve us in Christianity, of which Charity in its full latitude is one;
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 servants; and lastly, that we must look to be saved not by works of righteousness which we have done, but of Gods mere grace and mercy.
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 Servants; and lastly, that we must look to be saved not by works of righteousness which we have done, but of God's mere grace and mercy.
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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.
3.) The manner in which our Charities must be performed, shall be the matter of my third Direction. And that includes these particulars: Which also receive like countenance from the Text.
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(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, to whom he propounds their example, for their farther encouragement.
(1.) Readiness and voluntary forwardness of Mind, which (as I told you before) the Apostle so highly commends in the Macedonians; and also in the Corinthians, to whom he propounds their Exampl, for their farther encouragement.
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and we are required by the Apostle, not to let slip the NONLATINALPHABET, the proper season or opportunity of doing good; than which there is nothing of a quicker motion,
and we Are required by the Apostle, not to let slip the, the proper season or opportunity of doing good; than which there is nothing of a quicker motion,
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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.
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.
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He that gives for ostentation or vain-glory, or any ambitious project, and blowes (with the Pharisees) a trumpet before his Almes, to call spectators, hath his Reward, saith our Saviour;
He that gives for ostentation or vainglory, or any ambitious project, and blows (with the Pharisees) a trumpet before his Alms, to call spectators, hath his Reward, Says our Saviour;
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i. e. forfeits the true blessedness his Bounty would otherwise yield 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.
i. e. forfeits the true blessedness his Bounty would otherwise yield 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 hope's to receive in the like kind, 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.
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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:
Not, as if we were to buy a mean commodity in the Market, wherein we Are wont to beatrice down the Price as low as we can, even to halfpennies and farthings:
or as the Competitours bade for the Roman Empire (in its later Age when the Praetorian Souldiers made their markets of it,) that stuck at no summes to out-bid each other.
or as the Competitors bade for the Roman Empire (in its later Age when the Praetorian Soldiers made their Markets of it,) that stuck At no sums to outbid each other.
He that soweth sparingly (saith the Apostle, in this Argument,) shall reap sparingly, and he which soweth bountifully shall reap bountifully. A narrow-hearted giver, is as foolish,
He that Soweth sparingly (Says the Apostle, in this Argument,) shall reap sparingly, and he which Soweth bountifully shall reap bountifully. A narrowhearted 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.
as he that from a few grains of Wheat expects to reap an Harvest like the rich men in the Gospel, that was fain to enlarge his Barns to receive his increase.
5. Constancy and Perseverance. We must not (saith the Apostle also, in this affair) be weary of well-doing. Our goodness must herein imitate Gods, which (as the Psalmist tells us) endureth continually. We must sowe our seed of Charity in the morning of our life, and in the evening we must not withhold our hand.
5. Constancy and Perseverance. We must not (Says the Apostle also, in this affair) be weary of welldoing. Our Goodness must herein imitate God's, which (as the Psalmist tells us) Endureth continually. We must sow our seed of Charity in the morning of our life, and in the evening we must not withhold our hand.
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And this also 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;
And this also follows from the Doctrine of the Text. For that which we most desire in blessedness, (and which, indeed, completes it,) is duration. And Therefore those acts by which it is attained, cannot rationally be wearisome;
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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.
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.
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withholdeth (in Solomons Phrase) more than is 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.
withholdeth (in Solomons Phrase) more than is 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 loses of the capacity he had, of Continuing bountiful.
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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:
For by giving too largely upon one occasion, a man is necessitated many times to loose many future occasions of advancing his blessedness in the Way we Are speaking of:
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(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:
(2.) In special, for the proportioning of particular Bounties and Charities, as they Are to be diversely ordered, both in precedency and quantity, according to the different obligations which result from the diversity of objects and occasions:
1. God, and our Countrey, our Parents, and our Children, and other near Relations, our former Benefactors and their Posterity, our Neighbours and Acquaintance,
1. God, and our Country, our Parents, and our Children, and other near Relations, our former Benefactors and their Posterity, our Neighbours and Acquaintance,
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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;
Now, seeing all our good Deeds of this kind Are so Far contributary to our blessedness, as they Are accepted by God, and approved by our own Consciences;
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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.
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 plentiful Harvest.
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The blessedness that results from Bounty, (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.
The blessedness that results from Bounty, (like the beams that Are reflected from an enlightened Body,) is more or less large and plentiful, 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.
And indeed, seeing the public Benefactor, (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 does in Bounty: especially considering, that he is most communicative of himself, to those that most resemble him.
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:
Because I know too often, those Charities that were intended to be immortal, Are by the unfaithfulness or sacrilegious Covetousness of After Ages embezzled and perverted to private uses:
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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.
though (yet) that should discourage no men 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;
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 call us blessed. And,
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 call us blessed. And,
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:
For he is the greatest Benefactor to any one, that does 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:
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 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.
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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:
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 public Monuments thereof:
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And though we must acknowledge, that you the worthy Trustees for the several Hospitals of this City, deserve to be reckoned among the blessed Givers in the Text,
And though we must acknowledge, that you the worthy Trustees for the several Hospitals of this city, deserve to be reckoned among the blessed Givers in the Text,
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.
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.
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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,
And, in special, (as my present Relation obliges me) give me leave, (not with any Design to obstruct or discourage any ones good Inclinations to the rest,
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for the effects of the late dreadfull Fire, 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,
for the effects of the late dreadful Fire, have been so universal that they have all need enough) to mind you more particularly of your two Hospitals of Bridewell and Bethlehem; too much (it may be) of late forgotten, in the subsidiary Charities of particular Citizens,
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,
For in the one of them (that of Bethlehem, the only Hospital, as I understand of that kind in the three Kingdoms) the constant Charities which you therein dispense, imitate the very creating Goodness of God, in the successful means that Are used for the restoring (not of men's 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 more miserable for that they understand not their own misery,
and members, as in Some other of your Hospitals, but) of Humanity it self, to abundance of miserable Creatures, (and the more miserable for that they understand not their own misery,
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whose understanding and reason 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.
whose understanding and reason returning to them (as Nebuchadnezzar is did when he was cured of a like distemper) bless God (and you under him the blessed means thereof,) for their restitution.
and we have no reason to think them altogether ineffectual, seeing the Scripture tells us, that the rod and reproof, are means appointed to give wisdom;) in the recovering and reclaiming notorious sinners from the errour of their wayes, and saving their souls from death, wherein the Apostle James placeth a great part of Charity:
and we have no reason to think them altogether ineffectual, seeing the Scripture tells us, that the rod and reproof, Are means appointed to give Wisdom;) in the recovering and reclaiming notorious Sinners from the error of their ways, and Saving their Souls from death, wherein the Apostle James places a great part of Charity:
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.
wherein they may get their livelihood by labour, which otherwise, (being trained up to no other course of life but Begging or Thieving,) would be endangered to an almost inevitable ruin 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,
All of whom, may, through God's blessing on your endeavours (though like the guests in our Saviors Parable, they be many of them gathered up by your Officers from the Highways and Hedges, and brought into your Government by necessary compulsion) prove,
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.
and to the Glory of God principally, that directed and enabled you to make such provision for them, have appeared and will hereafter (not doubt) Annually continue to appear in public to give proof thereof:) honest and substantial Citizens.
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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,
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.
and diligent inspection of a public spirited, prudent, vigilant, and active President (whose larger character I must forbear At present in tenderness to his modesty) together with the worthy Governors his Assistants.
All that I have more to adde, concerning both Hospitals, at this Time, is, That, it is to be hoped, the blessedness, you have already (according to my Text) found in your past Beneficences, will encourage you (beyond all the Rhetorick which,
All that I have more to add, Concerning both Hospitals, At this Time, is, That, it is to be hoped, the blessedness, you have already (according to my Text) found in your past Beneficences, will encourage you (beyond all the Rhetoric which,
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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 effectually promote such further designs, as shall be suggested to you for the rendering them more useful to the ends of these several Foundations.
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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 and industry in that employment) have declared, that they judge it very convenient,
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 public uses since the last dreadful fire) of your Hospital of Bethlehem: which I do 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, Fidis and industry in that employment) have declared, that they judge it very convenient,
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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;
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;
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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.
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,
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 ruins and rubbish,
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whereupon, their 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;
whereupon, their 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 public Purse;
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,
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 Boys, in Reading, Writing,
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,
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 employments,
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Upon which expectation they would (doubtless) more generally be induced, to acquiesce in the services allotted to them, more contentedly, follow their business more diligently,
Upon which expectation they would (doubtless) more generally be induced, to acquiesce in the services allotted to them, more contentedly, follow their business more diligently,
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:
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:
