A sermon preached before the Right Honourable the Lord Maior of London, and the Court of Aldermen, &c. on Wednesday in Easter week, in the Church of St. Andrew Holborn being one of the anniversary spittal sermons / by Edward Fowler.
And I say unto you, make to your Selves Friends of the Mammon of Vnrighteousness; that when ye fail, they may receive you into everlasting Habitations.
And I say unto you, make to your Selves Friends of the Mammon of Unrighteousness; that when you fail, they may receive you into everlasting Habitations.
and what eminent Hazards both of Soul and Body they run themselves into, for the Gaining of it, must needs conclude, that there's scarcely a more Universally-received Maxim than This, that Money answers all things. But yet,
and what eminent Hazards both of Soul and Body they run themselves into, for the Gaining of it, must needs conclude, that there's scarcely a more Universally-received Maxim than This, that Money answers all things. But yet,
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Whereas a Wiser, as well as Greater Person than King Solomon, even our Blessed Saviour (and Solomon himself too) hath again and again assured us, That the Well-spending it is the best means we can use for the obtaining of our Withes.
Whereas a Wiser, as well as Greater Person than King Solomon, even our Blessed Saviour (and Solomon himself too) hath again and again assured us, That the Well-spending it is the best means we can use for the obtaining of our Withes.
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viz. And I say unto you, make to your selves Friends of the Mammon of Vnrighteousness, &c. By the Mammon of Vnrighteousness, we are to understand this World's Goods: So NONLATINALPHABET, which is more a Syriac than a Greek Word, signifies.
viz. And I say unto you, make to your selves Friends of the Mammon of Unrighteousness, etc. By the Mammon of Unrighteousness, we Are to understand this World's Goods: So, which is more a Syriac than a Greek Word, signifies.
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Verse of this Chapter, NONLATINALPHABET, which varies from NONLATINALPHABET, not in Sense, but only in the Phrase, by an ordinary Hebraism, is opposed to NONLATINALPHABET, true Riches. If therefore you have been unfaithful in the Vnrighteous Mammon, Who will commit to your trust the True Riches? Which is as much as to say, If you have been unfaithful in those Riches, which deserve not that name, Who will intrust you with real, true, substantial Riches?
Verse of this Chapter,, which Varies from, not in Sense, but only in the Phrase, by an ordinary Hebraism, is opposed to, true Riches. If Therefore you have been unfaithful in the Unrighteous Mammon, Who will commit to your trust the True Riches? Which is as much as to say, If you have been unfaithful in those Riches, which deserve not that name, Who will intrust you with real, true, substantial Riches?
and his Lord hereupon requiring him to give Accompt of his Stewardship, and threatning him, that he should be no longer Steward, he immediately resolves upon this Course,
and his Lord hereupon requiring him to give Account of his Stewardship, and threatening him, that he should be no longer Steward, he immediately resolves upon this Course,
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when his Lord's House would no longer hold him, so we should make such Friends of our own Riches, as that when we are turned out of this Earthy house of our Tabernacle, we may be received into Everlasting Habitations ;
when his Lord's House would no longer hold him, so we should make such Friends of our own Riches, as that when we Are turned out of this Earthy house of our Tabernacle, we may be received into Everlasting Habitations;
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Make to your selves Friends of the Mammon of Vnrighteousness, that when ye fail, (i.e. when ye die) they may receive you, &c. i.e. you may be received. Like that in Luk. 6.38. where Good measure shall they give into your bosom, signifies, Good measure shall be given, &c. And like that in Ch. 12.20. where They shall require thy soul, is as much as, Thy Soul shall be required of thee.
Make to your selves Friends of the Mammon of Unrighteousness, that when you fail, (i.e. when you die) they may receive you, etc. i.e. you may be received. Like that in Luk. 6.38. where Good measure shall they give into your bosom, signifies, Good measure shall be given, etc. And like that in Christ 12.20. where They shall require thy soul, is as much as, Thy Soul shall be required of thee.
Thou that hast best Feather'd thy Nest, and laid up the richest Treasure on Earth, shalt not be able to redeem thine own life there with any more than thy Brothers, nor to give to GOD a ransome for it.
Thou that hast best Feathered thy Nest, and laid up the Richest Treasure on Earth, shalt not be able to Redeem thine own life there with any more than thy Brother's, nor to give to GOD a ransom for it.
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But this is an intolerable Evil, and never sufficiently to be lamented, that the hearts of the far greater part of the Children of Men, and especially of Rich men, are full of Evil ;
But this is an intolerable Evil, and never sufficiently to be lamented, that the hearts of the Far greater part of the Children of Men, and especially of Rich men, Are full of Evil;
that is, supposing he hath not taken the Advice in the Text. This man cometh in with vanity, and departeth in darkness, and his name shall be covered with darkness.
that is, supposing he hath not taken the advice in the Text. This man comes in with vanity, and departeth in darkness, and his name shall be covered with darkness.
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Secondly, That which is Expressed in them, is, That the well-imploying, and doing good with the good things of this present Life, shall be rewarded with infinitely-better things in the Life to come.
Secondly, That which is Expressed in them, is, That the well-employing, and doing good with the good things of this present Life, shall be rewarded with infinitely-better things in the Life to come.
and besides, by hoarding them up, they will be liable to be either spoiled, or stolen from you. It follows, But lay up for your selves Treasures in Heaven, where neither Moth nor Rust doth corrupt,
and beside, by hoarding them up, they will be liable to be either spoiled, or stolen from you. It follows, But lay up for your selves Treasures in Heaven, where neither Moth nor Rust does corrupt,
if therefore thine Eye be single (NONLATINALPHABET, which may better be rendred Liberal, as NONLATINALPHABET signifies Liberality in several places) thy whole Body shall be full of Light:
if Therefore thine Eye be single (, which may better be rendered Liberal, as signifies Liberality in several places) thy Whole Body shall be full of Light:
So that it appears by the Context, that this Phrase, Laying up a Treasure in Heaven, was designed by our Lord to signifie, being liberal and bountiful with our Riches :
So that it appears by the Context, that this Phrase, Laying up a Treasure in Heaven, was designed by our Lord to signify, being liberal and bountiful with our Riches:
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But there could be no reason for his so calling it, were it not to assure us, that by this means we shall undoubtedly obtain a Treasure there. And the like He doth, Luk. 12.33.
But there could be no reason for his so calling it, were it not to assure us, that by this means we shall undoubtedly obtain a Treasure there. And the like He does, Luk. 12.33.
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Sell that ye have, and give Alms, or rather than excuse your not giving Alms by your want of Money, make Money of what you have, that you may give Alms. And to encourage hereto, he in the next words calls it, Providing our selves Bags, which wax not old, a Treasure in the Heavens which faileth not, where no Thief approacheth, neither Rust corrupteth.
Fell that you have, and give Alms, or rather than excuse your not giving Alms by your want of Money, make Money of what you have, that you may give Alms. And to encourage hereto, he in the next words calls it, Providing our selves Bags, which wax not old, a Treasure in the Heavens which Faileth not, where no Thief Approaches, neither Rust corrupteth.
Secondly, Our Lord hath intitled the Heavenly Happiness to the sincere performance of this one Duty, by many Promises and Declarations. As we have one of these in the Text, so the time would fail me to recite all those which our Lord hath given us out of his own mouth, and by his Apostles.
Secondly, Our Lord hath entitled the Heavenly Happiness to the sincere performance of this one Duty, by many Promises and Declarations. As we have one of these in the Text, so the time would fail me to recite all those which our Lord hath given us out of his own Mouth, and by his Apostles.
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I shall now Content my self with presenting you with two or three of those which he himself delivered. In Mat. 25.34. &c. He expresseth no other reason for the pronouncing of that Ioyful Sentence, Come ye Blessed of my Father, inherit the Kingdom prepared for you, from the foundation of the World, to the Sheep on his right hand, but this;
I shall now Content my self with presenting you with two or three of those which he himself Delivered. In Mathew 25.34. etc. He Expresses no other reason for the pronouncing of that Joyful Sentence, Come you Blessed of my Father, inherit the Kingdom prepared for you, from the Foundation of the World, to the Sheep on his right hand, but this;
and charitable Creditors) and your reward shall be great, and ye shall be the Children of the Highest, &c. And Mat. 5.7. Blessed are the merciful, for they shall obtain mercy.
and charitable Creditors) and your reward shall be great, and you shall be the Children of the Highest, etc. And Mathew 5.7. Blessed Are the merciful, for they shall obtain mercy.
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I am sure you will acknowledge, that there's no need of going farther than these two Considerations, for the Confirmation of the Doctrin raised from the Text.
I am sure you will acknowledge, that there's no need of going farther than these two Considerations, for the Confirmation of the Doctrine raised from the Text.
If it be asked, How this one part of Religion can be said to give a Title to these Everlasting Habitations? I hope none of us do believe, that there is any thing more of proper Merit in these than in other good works;
If it be asked, How this one part of Religion can be said to give a Title to these Everlasting Habitations? I hope none of us do believe, that there is any thing more of proper Merit in these than in other good works;
and much more, that they can deserve such an immensely Great Reward as the Kingdom of Heaven by the best Works they are in a possibility of performing;
and much more, that they can deserve such an immensely Great Reward as the Kingdom of Heaven by the best Works they Are in a possibility of performing;
these Works not bearing the least proportion with that Reward. Nor need I surely go about to perswade a Congregation of Protestants, That the Righteousness of Christ is the only Meritorious or procuring Cause of whatsoever Good we have received, or can hope to receive.
these Works not bearing the least proportion with that Reward. Nor need I surely go about to persuade a Congregation of Protestants, That the Righteousness of christ is the only Meritorious or procuring Cause of whatsoever Good we have received, or can hope to receive.
And as to that Saying, that Christ hath merited, that we may merit, 'tis so far from good Doctrine, that 'tis impossible to make any good Sense of it. But,
And as to that Saying, that christ hath merited, that we may merit, it's so Far from good Doctrine, that it's impossible to make any good Sense of it. But,
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and for Christ's sake, (or in and through Christ) hath promised these Everlasting Habitations: And they are such Conditions as our Saviour might well propose, without naming any other with them,
and for Christ's sake, (or in and through christ) hath promised these Everlasting Habitations: And they Are such Conditions as our Saviour might well propose, without naming any other with them,
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Who knows not, that Faith, and Love, and Obedience, are words which severally express in Scripture all Religion? But all these are implyed in true Christian Charity. Both the Tables are comprized by our Saviour in the Love of God and our Neighbour ;
Who knows not, that Faith, and Love, and obedience, Are words which severally express in Scripture all Religion? But all these Are employed in true Christian Charity. Both the Tables Are comprised by our Saviour in the Love of God and our Neighbour;
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as Charity hath a respect to God's Gracious Promises, or as a Christian is excited thereto by them, so is it an eminent Act and Exertion of Faith: As it hath respect to the many Commandments of GOD and our Saviour,
as Charity hath a respect to God's Gracious Promises, or as a Christian is excited thereto by them, so is it an eminent Act and Exertion of Faith: As it hath respect to the many commandments of GOD and our Saviour,
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And therefore good reason had our Saviour here to instance solely in employing our Estates in doing Good, as that which intitles to Everlasting Habitations in the Heavenly Mansions.
And Therefore good reason had our Saviour Here to instance solely in employing our Estates in doing Good, as that which entitles to Everlasting Habitations in the Heavenly Mansions.
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2. Works of Mercy and Charity give a Title to these Everlasting Habitations, as they are the best Evidence of our being Regenerate, and Christians in Deed as well as in Profession. The Tree, saith our Saviour, is known by its Fruits.
2. Works of Mercy and Charity give a Title to these Everlasting Habitations, as they Are the best Evidence of our being Regenerate, and Christians in Deed as well as in Profession. The Tree, Says our Saviour, is known by its Fruits.
But it hath already appeared, and will farther appear, that no Fruit speaks a good Tree like these Fruits. And therefore S. Paul preferreth the Grace of Charity before the Graces of Faith and Hope. And now abideth Faith, Hope,
But it hath already appeared, and will farther appear, that no Fruit speaks a good Tree like these Fruits. And Therefore S. Paul preferreth the Grace of Charity before the Graces of Faith and Hope. And now Abideth Faith, Hope,
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and Charity, but the greatest of these is Charity, 1 Cor. 13. ult. 'Tis confest, he doth not here mean by Charity the meer giving of Alms, as appears by the third Verse of this Chapter;
and Charity, but the greatest of these is Charity, 1 Cor. 13. ult. It's confessed, he does not Here mean by Charity the mere giving of Alms, as appears by the third Verse of this Chapter;
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but, as wheresoever that Charity is, which the Apostle describes in the foregoing Verses, there will be a cheerful forwardness to the relieving of our Necessitous Brethren,
but, as wheresoever that Charity is, which the Apostle describes in the foregoing Verses, there will be a cheerful forwardness to the relieving of our Necessitous Brothers,
And what single Evidence of a Man's, being a good Christian, can excel, nay can equal this? Who can doubt whether that man doth truly and sincerely Believe in God, and embraceth with his Heart, that Religion which he professeth with his Tongue;
And what single Evidence of a Man's, being a good Christian, can excel, nay can equal this? Who can doubt whither that man does truly and sincerely Believe in God, and Embraceth with his Heart, that Religion which he Professes with his Tongue;
or whether he hath a powerful Sense of another Life, and sets his Affections on the things above, that can freely forego present Profit and Advantage for their sake? What surer Argument can there be of our sincerely loving GOD and our Blessed Saviour,
or whither he hath a powerful Sense of Another Life, and sets his Affections on the things above, that can freely forego present Profit and Advantage for their sake? What Surer Argument can there be of our sincerely loving GOD and our Blessed Saviour,
And I need not say, that this is the best Evidence of a man's loving his Neighbour as himself, since all other Signs thereof, can signifie nothing without this. For 'tis too plain a Case to need proving, that he is a Lyar who pretendeth love to his Neighbour,
And I need not say, that this is the best Evidence of a Man's loving his Neighbour as himself, since all other Signs thereof, can signify nothing without this. For it's too plain a Case to need proving, that he is a Liar who pretendeth love to his Neighbour,
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S. Iohn makes this the great distinguishing Character of a sincere Lover of GOD, from an Hypocritical Pretender to the love of Him, in 1 Ep. 3.16. Hereby perceive we the love of God, because He laid down His life for us;
S. John makes this the great distinguishing Character of a sincere Lover of GOD, from an Hypocritical Pretender to the love of Him, in 1 Epistle 3.16. Hereby perceive we the love of God, Because He laid down His life for us;
But whoso hath this Worlds Goods, and seeth his Brother hath need, and shutteth up his Bowels of compassion from him, that is so far from venturing his life for him, that he will not so much as open his purse to him, How dwelleth the love of God in him? My little Children, let us not love in word or in tongue,
But whoso hath this World's Goods, and sees his Brother hath need, and shutteth up his Bowels of compassion from him, that is so Far from venturing his life for him, that he will not so much as open his purse to him, How dwells the love of God in him? My little Children, let us not love in word or in tongue,
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Or, Let us not only profess Love to our Brethren, but demonstrate the sincerity of that Profession, by Acts of Bounty and Beneficence. Then it follows, And hereby we know that we are in the truth,
Or, Let us not only profess Love to our Brothers, but demonstrate the sincerity of that Profession, by Acts of Bounty and Beneficence. Then it follows, And hereby we know that we Are in the truth,
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and shall assure our hearts before him, &c. Or, We cannot desire a more certain Evidence, a more infallible Mark, of our being upright-hearted Christians,
and shall assure our hearts before him, etc. Or, We cannot desire a more certain Evidence, a more infallible Mark, of our being upright-hearted Christians,
more and more meet to be partakers of the Inheritance of the Saints in light ; which principally consists in a Likeness to God, and a Complete Enjoyment of Him.
more and more meet to be partakers of the Inheritance of the Saints in Light; which principally consists in a Likeness to God, and a Complete Enjoyment of Him.
The Divine God-like Nature must needs most eminently appear in these, since Mercy and Goodness, Benignity and Loving Kindness are the Perfections by which the Best of Beings doth above all other Recommend himself to us;
The Divine Godlike Nature must needs most eminently appear in these, since Mercy and goodness, Benignity and Loving Kindness Are the Perfections by which the Best of Beings does above all other Recommend himself to us;
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Nothing is so natural to Him, as Doing Good. The Prophet Isaiah calls his Iudgments and Acts of Severity his Strange Work. And the Prophet Ieremiah tells us, that He doth not afflict willingly, nor grieve the Children of men.
Nothing is so natural to Him, as Doing Good. The Prophet Isaiah calls his Judgments and Acts of Severity his Strange Work. And the Prophet Jeremiah tells us, that He does not afflict willingly, nor grieve the Children of men.
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It proceeds from a Necessity of Sinners making. But He hath thus declared, by the now nam'd Prophet, I am the Lord, which exercise LovingKindness and Righteousness in the Earth;
It proceeds from a Necessity of Sinners making. But He hath thus declared, by the now named Prophet, I am the Lord, which exercise Lovingkindness and Righteousness in the Earth;
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NONLATINALPHABET. NONLATINALPHABET. 'Tis as natural to God to do good, as to Fire to warm, and to Light to enlighten, saith S. Clemens of Alexandria. Those therefore who do most good,
.. It's as natural to God to do good, as to Fire to warm, and to Light to enlighten, Says S. Clemens of Alexandria. Those Therefore who doe most good,
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and that upon Pious and Charitable Designs, not upon our Selves or Families, (and much less to gratifie Pride or Luxury) and the better to promote by that means, the Great Business for which we were sent into this World;
and that upon Pious and Charitable Designs, not upon our Selves or Families, (and much less to gratify Pride or Luxury) and the better to promote by that means, the Great Business for which we were sent into this World;
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to make our selves so much the greater Blessings to it, and more to glorifie our Creator and Redeemer by Good Works than we are capable of glorifying them without Plentiful Estates;
to make our selves so much the greater Blessings to it, and more to Glorify our Creator and Redeemer by Good Works than we Are capable of glorifying them without Plentiful Estates;
and from what hath been discoursed, that herein alone consists the Advantage of being Rich. And he is a Person not sufficiently purged from Worldliness and Sensuality, who endeavours or can desire to be Rich for other Ends;
and from what hath been discoursed, that herein alone consists the Advantage of being Rich. And he is a Person not sufficiently purged from Worldliness and Sensuality, who endeavours or can desire to be Rich for other Ends;
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or to make his Children so for any other reason, than that by this means they may be the more serviceable to their Fellow-Creatures, may bring the more Glory to GOD, and gain the larger Proportions of Bliss and Happiness in the other Life:
or to make his Children so for any other reason, than that by this means they may be the more serviceable to their Fellow-Creatures, may bring the more Glory to GOD, and gain the larger Proportions of Bliss and Happiness in the other Life:
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but as 'tis a State of Probation for the fitting and preparing us for an infinitely better. And if we considered how far a large Estate is from making the Owners of them Happy in this life,
but as it's a State of Probation for the fitting and preparing us for an infinitely better. And if we considered how Far a large Estate is from making the Owners of them Happy in this life,
nay, how it involves them in innumerable anxious Cares and distracting Troubles, and a World of Misfortunes, which those are secure from, who possess but just so much as not to stand in need of the Charity of others, we should think it the most desireable thing for our selves, and ours, to have no whit more than Agurs with, viz. a Competency, except for the foresaid Purposes.
nay, how it involves them in innumerable anxious Cares and distracting Troubles, and a World of Misfortunes, which those Are secure from, who possess but just so much as not to stand in need of the Charity of Others, we should think it the most desirable thing for our selves, and ours, to have no whit more than Agurs with, viz. a Competency, except for the foresaid Purposes.
and withal, what our Lord hath said of the extreme difficulty of Rich mens entering into the Kingdom of Heaven (in regard of the difficulty of their not trusting in their Riches,
and withal, what our Lord hath said of the extreme difficulty of Rich men's entering into the Kingdom of Heaven (in regard of the difficulty of their not trusting in their Riches,
and of their not being made Covetous, or Proud, or Sensual by them) one would think that all who have any serious Concern for the Souls of their dear Children, should tremble at the thoughts of venturing them with Great Estates;
and of their not being made Covetous, or Proud, or Sensual by them) one would think that all who have any serious Concern for the Souls of their dear Children, should tremble At the thoughts of venturing them with Great Estates;
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And I cannot imagine, but that every truly-Good man must needs dread for his Childrens sake, as well as for other reasons, being backward to Works of Charity:
And I cannot imagine, but that every truly-Good man must needs dread for his Children's sake, as well as for other Reasons, being backward to Works of Charity:
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Nothing being more commonly observed, than that the Children of Covetous Close-handed Parents, do either as prodigally fling away what they scraped together for them,
Nothing being more commonly observed, than that the Children of Covetous Closehanded Parents, do either as prodigally fling away what they scraped together for them,
and so have their Portion, like them too, in this Life. Which no man that really believes the other Life, shall need to be told, is an Evil to be dreaded unspeakably more,
and so have their Portion, like them too, in this Life. Which no man that really believes the other Life, shall need to be told, is an Evil to be dreaded unspeakably more,
or to be excited thereby to Well-doing. Many Charitable and Good Souls have perplex't themselves with doubts, that their Good Works are not of the true Christian kind;
or to be excited thereby to Welldoing. Many Charitable and Good Souls have perplexed themselves with doubts, that their Good Works Are not of the true Christian kind;
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if their having their designed influence upon us would so spoil them, as to make them not truly Christian? But I will say Two things in reference to this matter.
if their having their designed influence upon us would so spoil them, as to make them not truly Christian? But I will say Two things in Referente to this matter.
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We ought to be constrained thereto by the Love of God and our Saviour, and the wonderful Expressions of their Love to us. We are obliged also to do Good Works from a sense of the Goodness of them ;
We ought to be constrained thereto by the Love of God and our Saviour, and the wondered Expressions of their Love to us. We Are obliged also to do Good Works from a sense of the goodness of them;
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And we ought likewise to shew pity to our Afflicted Brethren from a principle of Love to them. But still since God and our Saviour have seen it necessary to lay before us the Motives of Promises and Threatnings, 'tis impossible it should be unworthy of Christians to be Acted by them in their Obedience.
And we ought likewise to show pity to our Afflicted Brothers from a principle of Love to them. But still since God and our Saviour have seen it necessary to lay before us the Motives of Promises and Threatenings, it's impossible it should be unworthy of Christians to be Acted by them in their obedience.
2 d. 'Tis a mighty Mistake to think that to be perswaded to the Obedience of the Precepts of the Gospel by it's Promises or Threats either, is to obey from a meer selfish Principle.
2 d. It's a mighty Mistake to think that to be persuaded to the obedience of the Precepts of the Gospel by it's Promises or Treats either, is to obey from a mere selfish Principle.
For if we have a true Notion of that Happiness our Lord promiseth, and of that Misery He threatneth, we are no less acted by Love to God, in that Obedience which our desire of obtaining the one and avoiding the other excites us to,
For if we have a true Notion of that Happiness our Lord promises, and of that Misery He threatens, we Are no less acted by Love to God, in that obedience which our desire of obtaining the one and avoiding the other excites us to,
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Thirdly, We learn from what hath been said, what a Folly it is for men of Estates to hope to be Received into the Everlasting Habitations in the Text, without being Charitable with them;
Thirdly, We Learn from what hath been said, what a Folly it is for men of Estates to hope to be Received into the Everlasting Habitations in the Text, without being Charitable with them;
and will you expect them without a Promise? I pray look into the Bible, I can in the Name of GOD assure you, that you shall not find one Syllable there of any Promise whatever, and much less so exceeding great and precious a Promise as this, made to such as you. But you will there meet with Threatnings good store against you,
and will you expect them without a Promise? I pray look into the bible, I can in the Name of GOD assure you, that you shall not find one Syllable there of any Promise whatever, and much less so exceeding great and precious a Promise as this, made to such as you. But you will there meet with Threatenings good store against you,
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But hath Christ promised to Save all by his Merits that Rely upon them for Salvation? Hath he proposed no Terms to us, without our Compliance with which, He will not Save us? Nay, Have not He and His Holy Apostles most expresly and frequently told us, that Obedience to His other Precepts is every whit as necessary to our Salvation,
But hath christ promised to Save all by his Merits that Rely upon them for Salvation? Hath he proposed no Terms to us, without our Compliance with which, He will not Save us? Nay, Have not He and His Holy Apostles most expressly and frequently told us, that obedience to His other Precepts is every whit as necessary to our Salvation,
as Obedience to that of Relying on his merits can be? And is there any one Precept so often repeated, so much inculcated, as this of Charity ? As those of feeding the hungry, and Cloathing the Naked ;
as obedience to that of Relying on his merits can be? And is there any one Precept so often repeated, so much inculcated, as this of Charity? As those of feeding the hungry, and Clothing the Naked;
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of being ready to distribute, and willing to communicate, & c.? Nay, Is any one single Duty oftener made a Condition of Salvation, than this of Charity? There is scarcely any one made so so often. Why then should not those who live in the open Transgression of the Laws of Temperance, Sobriety, and Chastity, or of Iustice and Righteousness, expect as well to be Saved by the Merits of Christ, as you who live in the manifest Breach of those which oblige you to be Charitable? There are many Promises of such Blessings as I know you desire with all your hearts, and much more than you ought, made to the Charitable:
of being ready to distribute, and willing to communicate, & c.? Nay, Is any one single Duty oftener made a Condition of Salvation, than this of Charity? There is scarcely any one made so so often. Why then should not those who live in the open Transgression of the Laws of Temperance, Sobriety, and Chastity, or of justice and Righteousness, expect as well to be Saved by the Merits of christ, as you who live in the manifest Breach of those which oblige you to be Charitable? There Are many Promises of such Blessings as I know you desire with all your hearts, and much more than you ought, made to the Charitable:
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Now what an unaccountable thing is it, that those who cannot find in their Hearts to Trust in God for the fulfilling of his Promises, by performing the Conditions of them, should be able to Trust in Him without the Encouragement of any Promise ;
Now what an unaccountable thing is it, that those who cannot find in their Hearts to Trust in God for the fulfilling of his Promises, by performing the Conditions of them, should be able to Trust in Him without the Encouragement of any Promise;
if it were possible for a Man to observe all the Laws of God but one, and live in the Breach of that one, this will as certainly make him liable to the Divine Vengeance,
if it were possible for a Man to observe all the Laws of God but one, and live in the Breach of that one, this will as Certainly make him liable to the Divine Vengeance,
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And you are assured by Him, on whose Merits you so rely for Salvation, and who will be your Iudge, that the Covetous and Vncharitable shall be placed on his left hand, at the Day of Judgment,
And you Are assured by Him, on whose Merits you so rely for Salvation, and who will be your Judge, that the Covetous and Uncharitable shall be placed on his left hand, At the Day of Judgement,
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and receive that foresaid fearful Sentence from Him, Depart from me ye Cursed, &c. And yet, I say, in spight of such Declarations as these, those I now address my self to, will hope, not only to escape the Wrath to come, but to be eternally Happy too:
and receive that foresaid fearful Sentence from Him, Depart from me you Cursed, etc. And yet, I say, in spite of such Declarations as these, those I now address my self to, will hope, not only to escape the Wrath to come, but to be eternally Happy too:
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At least those of them will that are not secret Infidels (as I must confess 'tis hard to think most of them should not be, profess they what they will):
At least those of them will that Are not secret Infidels (as I must confess it's hard to think most of them should not be, profess they what they will):
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I know many of our Covetous ( Christians I can't call them, but) Professors of Christianity do lay no small Weight on their being Iust and Righteous in their Dealings, and taking great Care to do no wrong. But,
I know many of our Covetous (Christians I can't call them, but) Professors of Christianity do lay no small Weight on their being Just and Righteous in their Dealings, and taking great Care to do no wrong. But,
1. Suppose you are strictly just, can you expect a Reward for this? Nay, can you expect that the King of Heaven should bestow upon you no less a Reward than the Kingdom of Heaven, merely because you do no wrong ;
1. Suppose you Are strictly just, can you expect a Reward for this? Nay, can you expect that the King of Heaven should bestow upon you no less a Reward than the Kingdom of Heaven, merely Because you do no wrong;
But this is all that a barely just man can commend himself for, viz. that he does no Mischief. And remember, I beseech you, that our Lord hath declared that The Vnprofitable (and not only the Injurious ) Servant shall be bound hand and foot, and cast into outer Darkness;
But this is all that a barely just man can commend himself for, viz. that he does not Mischief. And Remember, I beseech you, that our Lord hath declared that The Unprofitable (and not only the Injurious) Servant shall be bound hand and foot, and cast into outer Darkness;
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2. 'Tis more than an even Lay, that those Misers who most boast of their Iustice, are far from being strictly Iust. Nay, I dare warrant them, should their Practices be narrowly lookt into,
2. It's more than an even Lay, that those Misers who most boast of their justice, Are Far from being strictly Just Nay, I Dare warrant them, should their Practices be narrowly looked into,
if they be not found guilty of such gross Injustice as will render them obnoxious to the Laws of the Land, yet they may be discerned to make no scruple of many such sly Tricks,
if they be not found guilty of such gross Injustice as will render them obnoxious to the Laws of the Land, yet they may be discerned to make no scruple of many such sly Tricks,
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but a man may be a great Villain, and yet be as honest as he can be made to be by the Laws of his Country. And, I say, 'tis many to one, but that those Misers, who most bepride themselves in their being just and honest in their Dealings, will be found to have much too good an Opinion of themselves, were their Actions measured by either the Laws of the Gospel, or of Natural Equity ;
but a man may be a great Villain, and yet be as honest as he can be made to be by the Laws of his Country. And, I say, it's many to one, but that those Misers, who most bepride themselves in their being just and honest in their Dealings, will be found to have much too good an Opinion of themselves, were their Actions measured by either the Laws of the Gospel, or of Natural Equity;
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For the Uncharitable are alwaies transgressing that Rule of Justice given by our Saviour, and which is as much a Maxim of the Law of Nature as of the Christian Religion, viz. What you would that men should do unto you, do you even the same to them.
For the Uncharitable Are always transgressing that Rule of justice given by our Saviour, and which is as much a Maxim of the Law of Nature as of the Christian Religion, viz. What you would that men should do unto you, do you even the same to them.
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There is no man, let him be never so insensible of the Miseries of others, who would not, should himself fall into needy Circumstances, complain of it as a great Cruelty to be denied Relief by those who have power to help him.
There is no man, let him be never so insensible of the Misery's of Others, who would not, should himself fallen into needy circumstances, complain of it as a great Cruelty to be denied Relief by those who have power to help him.
And therefore 'tis the plainest Case, that men as often transgress this Golden Rule, as they refuse to close with Opportunities of being Charitable. Again, every Uncharitable Person is as such Unjust, in that the Poor and Necessitous have a Right and Title to their Charity.
And Therefore it's the Plainest Case, that men as often transgress this Golden Rule, as they refuse to close with Opportunities of being Charitable. Again, every Uncharitable Person is as such Unjust, in that the Poor and Necessitous have a Right and Title to their Charity.
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God hath by many Laws given them a clearer Title to our Charity, than any man can shew for his Estate. And therefore in denying it to them, we withhold a plain Due, and What is this but as plain Injustice ?
God hath by many Laws given them a clearer Title to our Charity, than any man can show for his Estate. And Therefore in denying it to them, we withhold a plain Due, and What is this but as plain Injustice?
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while there is no prevailing with them by all the Arguments that Almighty GOD hath laid before them, (though they are the greatest imaginable) to employ any considerable proportion of their Mammon of Vnrighteousness in Works of Charity?
while there is no prevailing with them by all the Arguments that Almighty GOD hath laid before them, (though they Are the greatest imaginable) to employ any considerable proportion of their Mammon of Unrighteousness in Works of Charity?
Before I proceed farther, I would briefly speak to this Question, What Rules should we go by, what Measures should we take, to satisfie our selves that we are truly Charitable ;
Before I proceed farther, I would briefly speak to this Question, What Rules should we go by, what Measures should we take, to satisfy our selves that we Are truly Charitable;
1. In answer hereto, let us take notice that GOD expects our spending more or less in Works of Charity, according to the Estates he hath blest us with.
1. In answer hereto, let us take notice that GOD expects our spending more or less in Works of Charity, according to the Estates he hath blessed us with.
If the H. Scriptures had been silent, as they are not, about this matter, we may be certain from the Equity of the Divine Nature, that according to our Circumstances and Abilities, God looks for more or less from us.
If the H. Scriptures had been silent, as they Are not, about this matter, we may be certain from the Equity of the Divine Nature, that according to our circumstances and Abilities, God looks for more or less from us.
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Which words the Apostle spake in reference to Charity. And mens Estates, and therefore their Abilities for doing good, are to be measured, not only by their incomes, but also by their necessary layings out. And consequently he who hath a Family to maintain, is far from being obliged to give as much as he who hath no body to take Care of but himself, though the Lands or Stocks of both are equal: And according as a mans Family is greater or less, more or less of his Estate is to go to Charity. This is too plain to need proving.
Which words the Apostle spoke in Referente to Charity. And men's Estates, and Therefore their Abilities for doing good, Are to be measured, not only by their incomes, but also by their necessary layings out. And consequently he who hath a Family to maintain, is Far from being obliged to give as much as he who hath no body to take Care of but himself, though the Lands or Stocks of both Are equal: And according as a men Family is greater or less, more or less of his Estate is to go to Charity. This is too plain to need proving.
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2. GOD expects more or less of our Charity, according to the Opportunities His Providence presents us with, of being charitable; As we have opportunity, saith the Apostle, let us do good unto all men, &c. The more or greater the Objects of Charity are, that we hear of within our reach, the more Liberal are we bound to be.
2. GOD expects more or less of our Charity, according to the Opportunities His Providence presents us with, of being charitable; As we have opportunity, Says the Apostle, let us do good unto all men, etc. The more or greater the Objects of Charity Are, that we hear of within our reach, the more Liberal Are we bound to be.
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In an highly important Affair, the Extreme of Overdoing is far more safe than that of Vnderdoing. The Overdoer in a good Work, supposing his Excess proceeds from a good Principle, shall have his Charity rewarded, and his Imprudence pardoned ;
In an highly important Affair, the Extreme of Overdoing is Far more safe than that of Underdoing. The Overdoer in a good Work, supposing his Excess proceeds from a good Principle, shall have his Charity rewarded, and his Imprudence pardoned;
And whosoever is an Vnderdoer from too great inadvertency, and a too-little Concern about the Duty of Charity, hath no Title to any greater Promise than this, He that soweth sparingly shall reap sparingly.
And whosoever is an Underdoer from too great inadvertency, and a too-little Concern about the Duty of Charity, hath no Title to any greater Promise than this, He that Soweth sparingly shall reap sparingly.
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so 'tis more Eligible that some should have more than enough of our Charity, than that any should want bread. And the Extreme of being too charitable (of which fault I doubt but few are guilty) is better for the World in general (which I need not stand to shew) than the other Extreme.
so it's more Eligible that Some should have more than enough of our Charity, than that any should want bred. And the Extreme of being too charitable (of which fault I doubt but few Are guilty) is better for the World in general (which I need not stand to show) than the other Extreme.
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but he who does so on Objects of Charity, of all Exceeders, exceeds the most safely. That Saying, Too good is stark naught, needs some Wit and Pains to make it a true Proverb. But,
but he who does so on Objects of Charity, of all Exceeders, exceeds the most safely. That Saying, Too good is stark nought, needs Some Wit and Pains to make it a true Proverb. But,
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5. This is the best general Rule I am able to prescribe, Viz. That we never refuse to part with our Money to Charitable Uses from the love of Money. It is not to be particularly and exactly stated,
5. This is the best general Rule I am able to prescribe, Viz. That we never refuse to part with our Money to Charitable Uses from the love of Money. It is not to be particularly and exactly stated,
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But if this Rule be carefully observed, and we keep alive and cherish in our Breasts the true Christian Principles of Charity (which I need not again repeat) though 'tis possible we may not alwaies be so very prudent in our Charity,
But if this Rule be carefully observed, and we keep alive and cherish in our Breasts the true Christian Principles of Charity (which I need not again repeat) though it's possible we may not always be so very prudent in our Charity,
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And He hath made Promises enough to put us out of all doubt, that the best Course we can possibly take to have our Children blest in the World, is to be mighty cautious (while we retain enough for their comfortable Subsistence) of making the Poor and Needy fare the worse for them. And now,
And He hath made Promises enough to put us out of all doubt, that the best Course we can possibly take to have our Children blessed in the World, is to be mighty cautious (while we retain enough for their comfortable Subsistence) of making the Poor and Needy fare the Worse for them. And now,
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Fourthly, and Lastly, Since we have such abundant Evidence of the Absolute necessity of Making to our selves Friends of the Mammon of Vnrighteousness, if we would, when we fail, and are turned out of these mouldering Cottages, be received into everlasting Habitations:
Fourthly, and Lastly, Since we have such abundant Evidence of the Absolute necessity of Making to our selves Friends of the Mammon of Unrighteousness, if we would, when we fail, and Are turned out of these mouldering Cottages, be received into everlasting Habitations:
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And since we have not the least shadow of Reason to hope, be we never so observant of other Precepts, that Christ's Undertakings for Sinners will in the least avail us, while we live in disobedience to his so often repeated Precepts of Charity, and have none, or but little fellow-feeling of the Distresses and Calamities of our poor Brethren:
And since we have not the least shadow of Reason to hope, be we never so observant of other Precepts, that Christ's Undertakings for Sinners will in the least avail us, while we live in disobedience to his so often repeated Precepts of Charity, and have none, or but little fellow-feeling of the Distresses and Calamities of our poor Brothers:
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Let us, considering these things, be perswaded to make as much Conscience every whit of this, as of any other Duty to which our Religion does oblige us.
Let us, considering these things, be persuaded to make as much Conscience every whit of this, as of any other Duty to which our Religion does oblige us.
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And I might shew particularly, from not a few Texts of Scripture, that to be Rich in good Works is the surest way to encrease your Riches, to add to your Treasures on Earth, as well as to secure and augment your Treasures in Heaven. But as these Promises are forreign to my Text, so you were on Monday minded of many of them.
And I might show particularly, from not a few Texts of Scripture, that to be Rich in good Works is the Surest Way to increase your Riches, to add to your Treasures on Earth, as well as to secure and augment your Treasures in Heaven. But as these Promises Are foreign to my Text, so you were on Monday minded of many of them.
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and more than enough to make our Adversaries ashamed of their Nick-naming Protestants Solisidians, although they were wholly unacquainted (as 'tis impossible they should be) with our Principles. Which (by the way) are no more reconcileable with Solisidianism than is the Doctrine of the Bible. For, The Bible, (as Mr. Chillingworth saith) The Bible is the Religion of Protestants.
and more than enough to make our Adversaries ashamed of their Nick-naming Protestants Solididians, although they were wholly unacquainted (as it's impossible they should be) with our Principles. Which (by the Way) Are no more reconcilable with socinianism than is the Doctrine of the bible. For, The bible, (as Mr. chillingworth Says) The bible is the Religion of Protestants.
Which if it were of another sort of Christians, who call us Biblists, it could not be one of their Avowed Doctrines, That Good Works do Vere mereri augmentum Gratiae, aeternam vitam & augmentum Gloriae:
Which if it were of Another sort of Christians, who call us Biblists, it could not be one of their Avowed Doctrines, That Good Works do Vere mereri augmentum Gratiae, aeternam vitam & augmentum Glory:
Which are the words of the Council of Trent. Nor would their Greatest Motive to Good Works be that which divers of them have frankly acknowledg'd is not in the Bible ;
Which Are the words of the Council of Trent. Nor would their Greatest Motive to Good Works be that which diverse of them have frankly acknowledged is not in the bible;
As these Hospitals have had of late years far more Liberal Contributions than heretofore, so a very great part of their Revenues being consumed by the late dreadful Fires (and the greatest part of three of them) and the whole Stock of the Hospital of Bethlem exhausted by the Building of a far more Commodious House, which cost above 17000 l. (besides paying Interest for several great Summs for the finishing thereof) they would since have signified nothing to what they now do, without such Contributions.
As these Hospitals have had of late Years Far more Liberal Contributions than heretofore, so a very great part of their Revenues being consumed by the late dreadful Fires (and the greatest part of three of them) and the Whole Stock of the Hospital of Bethlehem exhausted by the Building of a Far more Commodious House, which cost above 17000 l. (beside paying Interest for several great Sums for the finishing thereof) they would since have signified nothing to what they now do, without such Contributions.
Now certainly those whom God hath blest with Estates, and who want not Hearts to be liberal with them, cannot want Encouragement to Liberality towards these Houses of Charity.
Now Certainly those whom God hath blessed with Estates, and who want not Hearts to be liberal with them, cannot want Encouragement to Liberality towards these Houses of Charity.
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For as in these they cannot fear depositing their Alms either in Unfaithful or Imprudent hands, their Governours and Treasurers having so great a Reputation for their Excellent managing and improving of Charity,
For as in these they cannot Fear depositing their Alms either in Unfaithful or Imprudent hands, their Governors and Treasurers having so great a Reputation for their Excellent managing and improving of Charity,
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so they cannot be bestowed on People whose Case is more compassionable than theirs is, who are received into these Houses: I mean among our own Country-men. I thus limit it,
so they cannot be bestowed on People whose Case is more compassionable than theirs is, who Are received into these Houses: I mean among our own Countrymen. I thus limit it,
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because the French Protestants (for whom I must take all opportunities of being an Advocate) must necessarily be acknowledg'd to be the most inviting Objects of Charity in the World:
Because the French Protestants (for whom I must take all opportunities of being an Advocate) must necessarily be acknowledged to be the most inviting Objects of Charity in the World:
In the Hospital of Christ's-Church, the Receivers of your Charity are poor Orphans, who might have been cast upon the Wide World, had they not here been taken in:
In the Hospital of christ's-church, the Receivers of your Charity Are poor Orphans, who might have been cast upon the Wide World, had they not Here been taken in:
And whose begging about our Streets could only have been prevented by the hand of Charity. And, Who would not Covet being of their number, whose Hearts are now rejoiced at the Lovely Shew now before us, of Fatherless Children well Fed (which is seen in their Countenances) and as well Cloathed, by the help and Assistance of their Charity? But they are (next under God) obliged to their Benefactors for a far greater Blessing than mere Food and Rayment, viz. a Liberal Education ;
And whose begging about our Streets could only have been prevented by the hand of Charity. And, Who would not Covet being of their number, whose Hearts Are now rejoiced At the Lovely Show now before us, of Fatherless Children well Fed (which is seen in their Countenances) and as well Clothed, by the help and Assistance of their Charity? But they Are (next under God) obliged to their Benefactors for a Far greater Blessing than mere Food and Raiment, viz. a Liberal Education;
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So that they being as well Taught as Fed, are not only in an Excellent way to be inabled comfortably to provide for themselves, but also to Relieve others :
So that they being as well Taught as Fed, Are not only in an Excellent Way to be enabled comfortably to provide for themselves, but also to Relieve Others:
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Nay, by your Charity to this Hospital you no less contribute to poor Orphans eternal Happiness, than to their temporal Well-fare: To their Souls no less than to their Bodies ;
Nay, by your Charity to this Hospital you no less contribute to poor Orphans Eternal Happiness, than to their temporal Welfare: To their Souls no less than to their Bodies;
and while they live lie in great Misery, without the help of Charity. And (as you have now heard from the Paper ) there are such great Numbers of these Miserable People received into these Houses, that they must be very large Contributions that will defray their Charges.
and while they live lie in great Misery, without the help of Charity. And (as you have now herd from the Paper) there Are such great Numbers of these Miserable People received into these Houses, that they must be very large Contributions that will defray their Charges.
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which are much like Objects of Charity with those in the Hospital of Christs Church. It farther contributes towards the Reducing of Vicious People to Sobriety ;
which Are much like Objects of Charity with those in the Hospital of Christ Church. It farther contributes towards the Reducing of Vicious People to Sobriety;
yet this is so far from being a good Objection against giving to them, that it carrieth with it a no small Motive thereto, viz. that this is imitating the Charity of our Heavenly Father, who is kind, as our Saviours Words are, to the Vnthankful and to the Evil. And if those should want the Charity of Heaven who are far from deserving it, we should all go without it.
yet this is so Far from being a good Objection against giving to them, that it Carrieth with it a no small Motive thereto, viz. that this is imitating the Charity of our Heavenly Father, who is kind, as our Saviors Words Are, to the Unthankful and to the Evil. And if those should want the Charity of Heaven who Are Far from deserving it, we should all go without it.
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Those therefore can be no less void of Sense than these poor Souls, who need to be told, that what is given towards the reducing of such as are destitute of other help to their right Minds, is extraordinary Charity.
Those Therefore can be no less void of Sense than these poor Souls, who need to be told, that what is given towards the reducing of such as Are destitute of other help to their right Minds, is extraordinary Charity.
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The Richest man among us hath no Assurance, but that he may be as poor as Iob. The Healthiest and Soundest of us all, cannot promise himself, that he shall not Live to be as full of Sores, as was that Good man and Lazarus in the Parable ;
The Richest man among us hath no Assurance, but that he may be as poor as Job The Healthiest and Soundest of us all, cannot promise himself, that he shall not Live to be as full of Sores, as was that Good man and Lazarus in the Parable;
or as miserably Diseased as the most languishing People in either of our Hospitals. The Ripest Wits and best - Parted in our City do little know, but that they may end their days in Bedlam. And the best Security we can have from such like Calamities, is to Sympathize with,
or as miserably Diseased as the most languishing People in either of our Hospitals. The Ripest Wits and best - Parted in our city do little know, but that they may end their days in Bedlam. And the best Security we can have from such like Calamities, is to Sympathise with,
And whensoever this may happen, (as God only, knows what a day, or what an hour, may bring forth ) How must then our Consciences needs upbraid us, as Ioseph 's Brethrens did them, When they said one to another, we are verily Guilty concerning our Brother;
And whensoever this may happen, (as God only, knows what a day, or what an hour, may bring forth) How must then our Consciences needs upbraid us, as Ioseph is Brothers' did them, When they said one to Another, we Are verily Guilty Concerning our Brother;
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I doubt I have tired your Patience, but I can't however conclude, till I have Addressed my Self, in a few words, to those of you whose Hearts and Souls are in doing Good: Who chiefly value your Riches upon the account of the Good you are inabled by them to do in the World:
I doubt I have tired your Patience, but I can't however conclude, till I have Addressed my Self, in a few words, to those of you whose Hearts and Souls Are in doing Good: Who chiefly valve your Riches upon the account of the Good you Are enabled by them to do in the World:
or as of necessity, (or, as being constrained by importunity) for GOD loveth a Cheerful Giver, 2 Cor. 9.6, 7. And give me leave to read what follows to the End of this Chapter. And God is able to make all Grace abound towards you, that ye alwaies having all sufficiency in all things, may abound to every Good Work ;
or as of necessity, (or, as being constrained by importunity) for GOD loves a Cheerful Giver, 2 Cor. 9.6, 7. And give me leave to read what follows to the End of this Chapter. And God is able to make all Grace abound towards you, that you always having all sufficiency in all things, may abound to every Good Work;
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Or, causeth mighty Thankfulness to God from those that are Relieved by you, and those that are Beholders of your Charity. While by the Experiment of this Ministration they glorifie GOD,
Or, Causes mighty Thankfulness to God from those that Are Relieved by you, and those that Are Beholders of your Charity. While by the Experiment of this Ministration they Glorify GOD,
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