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2 COR. viii. 12. For if there be first a willing mind, it is accepted according to that a man hath,
2 COR. viii. 12. For if there be First a willing mind, it is accepted according to that a man hath,
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and not according to that he hath not. THE Occasion of these Words was this.
and not according to that he hath not. THE Occasion of these Words was this.
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The Christians of Judaea were at this time in great Want, by reason of a general Dearth, which was foretold by Agabus at Antioch, Acts 11. 28. And there stood up one of them named Agabus,
The Christians of Judaea were At this time in great Want, by reason of a general Dearth, which was foretold by Agabus At Antioch, Acts 11. 28. And there stood up one of them nam Agabus,
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and signified by the spirit, That there should be great dearth throughout all the world, which came to pass in the days of Claudius Caesar. and signified by the Spirit, That there should be great dearth throughout all the world, which Come to pass in the days of Claudius Caesar.
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Upon this Notice, the Disciples, every man according to his ability, determined to send relief unto the Brethrem which dwelt in Judaea.
Upon this Notice, the Disciples, every man according to his ability, determined to send relief unto the Brethren which dwelled in Judaea.
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This is that Contribution for the Saints which St. Paul directs them about, at the Conclusion of his first Epistle to them, Ch. 16. and this is what he inculcates on them in this and the following Chapter,
This is that Contribution for the Saints which Saint Paul directs them about, At the Conclusion of his First Epistle to them, Christ 16. and this is what he inculcates on them in this and the following Chapter,
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but with so much Art and Insinuation, that though he uses the most powerful Arguments, yet he would not seem to persuade, nor to think that they needed any Persuasion;
but with so much Art and Insinuation, that though he uses the most powerful Arguments, yet he would not seem to persuade, nor to think that they needed any Persuasion;
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for it is not Honourable for Christians, whose Religion is Charity, to need such Persuasions and Importunities.
for it is not Honourable for Christians, whose Religion is Charity, to need such Persuasions and Importunities.
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They may be directed in their Charity, and put in Mind of such particular Charities,
They may be directed in their Charity, and put in Mind of such particular Charities,
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as are of the greatest Necessity, or the most present use, or have the most general Influence,
as Are of the greatest Necessity, or the most present use, or have the most general Influence,
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or do the greatest Reputation and Service to Religion;
or do the greatest Reputation and Service to Religion;
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or their Charity may be heightened, inflamed, and enlarged, by the Proper Arguments and Motives of Liberality;
or their Charity may be heightened, inflamed, and enlarged, by the Proper Arguments and Motives of Liberality;
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but their Religion teaches them to be Charitable, and the Name and Profession of a Christian is a Reproach to them without it:
but their Religion Teaches them to be Charitable, and the Name and Profession of a Christian is a Reproach to them without it:
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And this is all the Apostle aims at even in his soft and tender way of Persuasion;
And this is all the Apostle aims At even in his soft and tender Way of Persuasion;
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not merely to persuade them to contribute to the Necessities of the Saints, which he knew they were willing to do;
not merely to persuade them to contribute to the Necessities of the Saints, which he knew they were willing to do;
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but that they should contribute liberally, with a free and chearful Heart, and open Hand;
but that they should contribute liberally, with a free and cheerful Heart, and open Hand;
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which is the sum of all his Arguments, as I shall shew you in the Conclusion, if Time permit.
which is the sum of all his Arguments, as I shall show you in the Conclusion, if Time permit.
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But the great Difficulty concerns the proper Measures of a liberal and overflowing Charity. Our Saviour has prescribed no set Bounds and Proportions to our Charity;
But the great Difficulty concerns the proper Measures of a liberal and overflowing Charity. Our Saviour has prescribed no Set Bounds and Proportions to our Charity;
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and it is thought as possible to be imprudent and excessive, as too frugal and sparing:
and it is Thought as possible to be imprudent and excessive, as too frugal and sparing:
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We have many other Obligations upon us besides CHARITY; to provide for our own comfortable Subsistence, to take Care of our Wives and Children,
We have many other Obligations upon us beside CHARITY; to provide for our own comfortable Subsistence, to take Care of our Wives and Children,
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and to discharge all other Duties and Offices according to our Station and Character in the World:
and to discharge all other Duties and Offices according to our Station and Character in the World:
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All which ought to set Bounds to our Charity. But what these Bounds are, is thought the great Question, which is not easily answered: This is true;
All which ought to Set Bounds to our Charity. But what these Bounds Are, is Thought the great Question, which is not Easily answered: This is true;
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nor can any certain Measures be prescribed; nor does the Apostle pretend to it:
nor can any certain Measures be prescribed; nor does the Apostle pretend to it:
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But though there is a great Latitude in true Christian Charity, which does not consist in a Point,
But though there is a great Latitude in true Christian Charity, which does not consist in a Point,
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but admits of different Degrees and Proportions;
but admits of different Degrees and Proportions;
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yet the Apostle, in my Text, directs us to such a Principle, as is much better and safer than any stated Rules,
yet the Apostle, in my Text, directs us to such a Principle, as is much better and safer than any stated Rules,
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because it will be sure never to sink below the just Proportions of Charity; and will render all we do, be it more or less, very acceptable to God.
Because it will be sure never to sink below the just Proportions of Charity; and will render all we do, be it more or less, very acceptable to God.
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For if there be first a willing mind, it is accepted according to that a man hath, For if there be First a willing mind, it is accepted according to that a man hath,
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and not according to that he hath not. and not according to that he hath not.
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In which Words, I shall observe Three Things, which are expressed, or necessarily implied in them.
In which Words, I shall observe Three Things, which Are expressed, or necessarily implied in them.
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First, That a great Readiness and Forwardness of Mind, to do Good, is the true Spirit of Charity;First, That a great Readiness and Forwardness of Mind, to do Good, is the true Spirit of Charity;
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which gives Value and Acceptation to all we do.
which gives Valve and Acceptation to all we do.
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Secondly, That this Readiness of Mind to do Good, to Relieve the Necessities of those who want, will observe the just Proportions of Giving, will give according to what a man hath: Secondly, That this Readiness of Mind to do Good, to Relieve the Necessities of those who want, will observe the just Proportions of Giving, will give according to what a man hath:
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as is necessarily implied in the Words; for if a willing Mind be accepted, according to what a man hath, it is,
as is necessarily implied in the Words; for if a willing Mind be accepted, according to what a man hath, it is,
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because it gives according to what a man hath.
Because it gives according to what a man hath.
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Thirdly, That where there is this Willing Mind, with a fitting Proportion according to our Abilities;Thirdly, That where there is this Willing Mind, with a fitting Proportion according to our Abilities;
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whether it be more or less, which we give, it is equally acceptable to God.
whither it be more or less, which we give, it is equally acceptable to God.
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Such a Man is accepted according to what he hath, not according to what he hath not.
Such a Man is accepted according to what he hath, not according to what he hath not.
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I shall speak as briefly as I can to each of these, that I may not be prevented in such an Application,
I shall speak as briefly as I can to each of these, that I may not be prevented in such an Application,
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as is proper to this Solemnity.
as is proper to this Solemnity.
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First, That a great Readiness and Forwardness of Mind (for so NONLATINALPHABET signifies) to do Good, to relieve the Necessities of those in Want, is the true Spirit of Charity,First, That a great Readiness and Forwardness of Mind (for so signifies) to do Good, to relieve the Necessities of those in Want, is the true Spirit of Charity,
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and gives Value and Acceptation to all we do.
and gives Valve and Acceptation to all we do.
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Such a Willingness of Mind, when NONLATINALPHABET, it is the Principle and first Mover in all our Charitable Actions, is NONLATINALPHABET very acceptable to God.
Such a Willingness of Mind, when, it is the Principle and First Mover in all our Charitable Actions, is very acceptable to God.
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This, I think, I may take for granted;
This, I think, I may take for granted;
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for what is the Grace and Vertue of Charity, but a Charitable Inclination, Disposition, Temper, Habit of Mind? And what is this but a Readiness and Forwardness to do Good? Our Inclinations and Passions are the Principles of Action,
for what is the Grace and Virtue of Charity, but a Charitable Inclination, Disposition, Temper, Habit of Mind? And what is this but a Readiness and Forwardness to do Good? Our Inclinations and Passion Are the Principles of Actium,
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and therefore have a natural Tendency towards their proper Acts and Objects, and will act when they have the Power and Opportunity of Action:
and Therefore have a natural Tendency towards their proper Acts and Objects, and will act when they have the Power and Opportunity of Actium:
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Charity is Love, the Love of Pity and Compassion to the Miseries and Sufferings, and Wants of our Brethren;
Charity is Love, the Love of Pity and Compassion to the Misery's and Sufferings, and Wants of our Brothers;
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and Love in all other Instances is a very restless active Principle;
and Love in all other Instances is a very restless active Principle;
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and so will our Love to the Poor and Miserable be, if it be Inclination and Habit.
and so will our Love to the Poor and Miserable be, if it be Inclination and Habit.
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There is no man but will pretend to be very ready and willing to do Good, though he never does any:
There is no man but will pretend to be very ready and willing to do Good, though he never does any:
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For to have no Inclination to do Good, is so Infamous, that those who do no good, are ashamed to own it;
For to have no Inclination to do Good, is so Infamous, that those who do not good, Are ashamed to own it;
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but to do no good, is a Plain Evidence against them, when nothing can hinder them from doing Good,
but to do no good, is a Plain Evidence against them, when nothing can hinder them from doing Good,
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but the want of Will and Inclination to do it;
but the want of Will and Inclination to do it;
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when God has furnished them with the means of doing Good, and there are thousands of Objects to exercise their Charity,
when God has furnished them with the means of doing Good, and there Are thousands of Objects to exercise their Charity,
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and to move their Pity, if they had any.
and to move their Pity, if they had any.
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The Will is accepted for the Deed, both by God and Men, when it is not in our Power to do that Good which we sincerely desire to do,
The Will is accepted for the Deed, both by God and Men, when it is not in our Power to do that Good which we sincerely desire to do,
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and which we would certainly do, were it in our Power;
and which we would Certainly do, were it in our Power;
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but it is to mock both God and Men, to pretend a Willingness, when it is visible to all the World, That a Will to do Good is the only thing we want.
but it is to mock both God and Men, to pretend a Willingness, when it is visible to all the World, That a Will to do Good is the only thing we want.
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But such a Readiness and Willingness of Mind as is Active and Vigorous, as contrives and lays Designs of Charity,
But such a Readiness and Willingness of Mind as is Active and Vigorous, as contrives and lays Designs of Charity,
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or embraces such as are offered, and takes all wise Opportunities of doing Good, this is very acceptable to God,
or embraces such as Are offered, and Takes all wise Opportunities of doing Good, this is very acceptable to God,
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as being the most Divine and God-like Temper, the Image of his own Goodness, and the noblest Exercise of our Love to Men, inspired with the Love of God.
as being the most Divine and Godlike Temper, the Image of his own goodness, and the Noblest Exercise of our Love to Men, inspired with the Love of God.
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Now in Moral Actions it is the Principle that gives the Value; not so much the Gift, as the Mind of the Giver;
Now in Moral Actions it is the Principle that gives thee Valve; not so much the Gift, as the Mind of the Giver;
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and therefore St. Paul tells us, That though we give all our goods to feed the poor,
and Therefore Saint Paul tells us, That though we give all our goods to feed the poor,
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and have not charity, we are nothing. 1 Cor. 13. 3. God can feed the poor without us, if he so pleases;and have not charity, we Are nothing. 1 Cor. 13. 3. God can feed the poor without us, if he so Pleases;
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but as for several other wise ends of Providence, so he has ordered, That the poor shall be always with us for the trial and exercise of our Virtue,
but as for several other wise ends of Providence, so he has ordered, That the poor shall be always with us for the trial and exercise of our Virtue,
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but the Virtue is not the Gift, but the Charity.
but the Virtue is not the Gift, but the Charity.
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And could we perform all the Acts of Charity without a charitable Mind, the World might be better for it, but not we our selves.
And could we perform all the Acts of Charity without a charitable Mind, the World might be better for it, but not we our selves.
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2dly. This readiness and forwardness of Mind to do good will observe the just proportions of Charity, will give according to what a man hath. 2dly. This readiness and forwardness of Mind to do good will observe the just proportions of Charity, will give according to what a man hath.
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I observed before, That our Saviour in his Gospel hath prescribed no fixt Measures nor Proportions of Charity:
I observed before, That our Saviour in his Gospel hath prescribed no fixed Measures nor Proportions of Charity:
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Nor could he reasonably do this, considering the nature of Charity;
Nor could he reasonably do this, considering the nature of Charity;
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which though it be not so absolutely free, that we may chuse whether we will be charitable or no (for charitable we must be at the peril of our Souls);
which though it be not so absolutely free, that we may choose whither we will be charitable or not (for charitable we must be At the peril of our Souls);
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yet the proportions must be free, or it is not Charity, but a Poors rate,
yet the proportions must be free, or it is not Charity, but a Poors rate,
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as all the positive Laws, which God gave the Jews for the relief of the Poor, were no better;
as all the positive Laws, which God gave the jews for the relief of the Poor, were no better;
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and therefore, by the wiser Jews, were never placed to the account of Charity, but of Justice, and a Legal Righteousness:
and Therefore, by the Wiser jews, were never placed to the account of Charity, but of justice, and a Legal Righteousness:
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Which is the very distinction St. Paul makes between a righteous and a good man, Rom. 5. 7. But scarcely for a righteous man will one die,
Which is the very distinction Saint Paul makes between a righteous and a good man, Rom. 5. 7. But scarcely for a righteous man will one die,
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yet peradventure for a good man one would even dare to die. A Righteous man is one, who is legally Righteous, and observes what the Law requires;yet Peradventure for a good man one would even Dare to die. A Righteous man is one, who is legally Righteous, and observes what the Law requires;
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but a Good man is one who is acted by a free, unconfined and generous Goodness.
but a Good man is one who is acted by a free, unconfined and generous goodness.
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Now upon this pretence, That there is no proportion assigned to Charity, there are to• many, who content themselves with very little ▪ indeed with nothing which can properly b• called Charity.
Now upon this pretence, That there is no proportion assigned to Charity, there Are to• many, who content themselves with very little ▪ indeed with nothing which can properly b• called Charity.
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But I wonder in the mean time what these men make of all those Command• and Exhortations which we find in the Gosp•• to Charity, which are so many,
But I wonder in the mean time what these men make of all those Command• and Exhortations which we find in the Gosp•• to Charity, which Are so many,
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so pressing an• importunate, and bound on us by so many pr•mises of present and future Rewards,
so pressing an• importunate, and bound on us by so many pr•mises of present and future Rewards,
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and wit• so many terrible Threatnings denounced again•• the uncharitable, that surely they must mea• something;
and wit• so many terrible Threatenings denounced again•• the uncharitable, that surely they must mea• something;
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and as willing as men are in the•• Cases, to pretend Ignorance, I believe there a•• few men living,
and as willing as men Are in the•• Cases, to pretend Ignorance, I believe there a•• few men living,
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but know in some measure what Charity means:
but know in Some measure what Charity means:
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And though they may dispute how much they ought to give, yet certainly know, that they ought to give;
And though they may dispute how much they ought to give, yet Certainly know, that they ought to give;
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and that to give nothing, or what is next to nothing, all Circumstances considered, is not Charity.
and that to give nothing, or what is next to nothing, all circumstances considered, is not Charity.
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A Charitable Temper and Disposition of Mind is an indispensible Duty, and the most Essential Part of the Christian Religion. This our Saviour commands;
A Charitable Temper and Disposition of Mind is an indispensible Duty, and the most Essential Part of the Christian Religion. This our Saviour commands;
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and he need command no more, for Charity is and will be a Rule and Measure to it self.
and he need command no more, for Charity is and will be a Rule and Measure to it self.
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Where this Divine Principle is, it will teach us when, and how, and in what Proportion to give:
Where this Divine Principle is, it will teach us when, and how, and in what Proportion to give:
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The Sun needs no Rules and Directions how to communicate its Light and Heat. Nature is the surest and most infallible Rule, and Law to it self;
The Sun needs no Rules and Directions how to communicate its Light and Heat. Nature is the Surest and most infallible Rule, and Law to it self;
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and thus it is proportionably in Moral as well as in Natural Agents.
and thus it is proportionably in Moral as well as in Natural Agents.
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For what is the immediate effect of Nature and Life, can never be taught without its Principle;
For what is the immediate Effect of Nature and Life, can never be taught without its Principle;
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cannot exceed its Principle, and cannot fall below it.
cannot exceed its Principle, and cannot fallen below it.
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All the Rules in the World can never teach that man Charity, who wants the Principle;
All the Rules in the World can never teach that man Charity, who Wants the Principle;
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a Charitable Mind needs no Rules, but turns naturally on its own Byas; which will direct its Motions right.
a Charitable Mind needs no Rules, but turns naturally on its own Bias; which will Direct its Motions right.
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There is a great difference indeed between Natural and Moral Agents.
There is a great difference indeed between Natural and Moral Agents.
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Natural Agents are necessarily determined to some one End, and therefore have but one Principle, which uniformly and steddily pursues the Ends of Nature;
Natural Agents Are necessarily determined to Some one End, and Therefore have but one Principle, which uniformly and steadily pursues the Ends of Nature;
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but Moral Agents, as they act freely, so they have many different Principles, Inclinations, and Passions, which stint and limit each other;
but Moral Agents, as they act freely, so they have many different Principles, Inclinations, and Passion, which stint and limit each other;
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that none of them can act to their utmost Vigour, but as they are mutually poized and ballanced:
that none of them can act to their utmost Vigour, but as they Are mutually poised and balanced:
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And this is the Work of Reason and Religion, to put them into their Natural Order,
And this is the Work of Reason and Religion, to put them into their Natural Order,
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and to set just Bounds to them; and that proportions the degrees of their Activity and Strength;
and to Set just Bounds to them; and that proportions the Degrees of their Activity and Strength;
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but yet every Principle, unless violently oppressed, will act according to its Nature, as it more or less prevails.
but yet every Principle, unless violently oppressed, will act according to its Nature, as it more or less prevails.
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And this gives Measures and Proportions to all our Actions; as to shew you this in our present Case.
And this gives Measures and Proportions to all our Actions; as to show you this in our present Case.
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Charity is that Love to Mankind which makes us pity all their Wants and Sufferings, and inspires us with a great Zeal and Concernment to Help and Relieve them.
Charity is that Love to Mankind which makes us pity all their Wants and Sufferings, and inspires us with a great Zeal and Concernment to Help and Relieve them.
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If you enquire, What the Natural Measure of this Charity is? I know no other Natual Measure,
If you inquire, What the Natural Measure of this Charity is? I know no other Natural Measure,
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but its Natural End, that is, To relieve all that suffer and are in want;
but its Natural End, that is, To relieve all that suffer and Are in want;
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for that is what Charity would do, and what all Charitable Men heartily wish that they could do.
for that is what Charity would do, and what all Charitable Men heartily wish that they could do.
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Well! but this is impossible, for there are too many miserable People for any man to Relieve them all.
Well! but this is impossible, for there Are too many miserable People for any man to Relieve them all.
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This is true, and Want of Power must of Necessity set Bounds to our Charity; but since we cannot Relieve all, we must relieve such as we can;
This is true, and Want of Power must of Necessity Set Bounds to our Charity; but since we cannot Relieve all, we must relieve such as we can;
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and wisely consider where the greatest Necessities, and greatest Obligations are: Which will give the Preference to Christians before Infidels;
and wisely Consider where the greatest Necessities, and greatest Obligations Are: Which will give the Preference to Christians before Infidels;
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to Good Men before the Wicked;
to Good Men before the Wicked;
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to God's Poor, whom the Divine Providence has made Poor, to the Poor of their own Making, whom Idleness, Luxury,
to God's Poor, whom the Divine Providence has made Poor, to the Poor of their own Making, whom Idleness, Luxury,
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and Vice have made Poor and Miserable.
and Vice have made Poor and Miserable.
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Well! But how far must we Relieve these Poor? Must we give as long as we have any thing to give,
Well! But how Far must we Relieve these Poor? Must we give as long as we have any thing to give,
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and make our selves the Objects of Charity? By no means! There are other as Natural Principles as Charity, which must set Bounds to it.
and make our selves the Objects of Charity? By no means! There Are other as Natural Principles as Charity, which must Set Bounds to it.
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Self-Love is a Natural and Necessary Principle; no man is bound to love any man better than himself:
Self-Love is a Natural and Necessary Principle; no man is bound to love any man better than himself:
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To love our Neighbour as our selves, is all that the Gospel it self makes our necessary Duty;
To love our Neighbour as our selves, is all that the Gospel it self makes our necessary Duty;
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though some Great and Generous Friendships, and Divine Charities, may go further, as far as concerns this Life.
though Some Great and Generous Friendships, and Divine Charities, may go further, as Far as concerns this Life.
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Next to Self-Love, our Natural Affection for our Wives and Children must take place, as ingrafted in it,
Next to Self-Love, our Natural Affection for our Wives and Children must take place, as ingrafted in it,
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and thought the Best and the Dearest Part of it, as being nearest to our selves,
and Thought the Best and the Dearest Part of it, as being nearest to our selves,
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and what the best men are the most tenderly concerned for.
and what the best men Are the most tenderly concerned for.
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And this is the chief thing, which among men of any Principles, disputes the Bounds of Charity:
And this is the chief thing, which among men of any Principles, disputes the Bounds of Charity:
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For as for those stupid Brutes, who love Money only to look on, or to count their Bags and Securities, without suffering themselves,
For as for those stupid Brutus's, who love Money only to look on, or to count their Bags and Securities, without suffering themselves,
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or any Body else, to use it, they are not fit to be named: For I can hardly reckon them among reasonable Creatures.
or any Body Else, to use it, they Are not fit to be nam: For I can hardly reckon them among reasonable Creatures.
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But men's Care of themselves, and of their Wives and Children (not to descend at present to other Relations, which may come within the compass of Charity,
But men's Care of themselves, and of their Wives and Children (not to descend At present to other Relations, which may come within the compass of Charity,
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though of a nearer and more sacred Obligation) is thought a very Prudent and Reasonable Consideration in this Case, and indeed is so;
though of a nearer and more sacred Obligation) is Thought a very Prudent and Reasonable Consideration in this Case, and indeed is so;
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for there is a great deal o• Truth and Reason in that common Saying rightly understood, That Charity begins at Home
for there is a great deal o• Truth and Reason in that Common Saying rightly understood, That Charity begins At Home
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The great Controversy then is between ou• Love to our Selves, our Wives and Children ▪ and Charity to the Poor.
The great Controversy then is between ou• Love to our Selves, our Wives and Children ▪ and Charity to the Poor.
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Now there is no Dispute, but the first must have the Preference;
Now there is no Dispute, but the First must have the Preference;
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but yet Charity to the Poor must have its Place also And then the only Question is, In what Proportion this must be? And that is a very hard Question,
but yet Charity to the Poor must have its Place also And then the only Question is, In what Proportion this must be? And that is a very hard Question,
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if you put it in Arithmetick, for I can name no Proportion; nor has our Saviour thought fit to name any:
if you put it in Arithmetic, for I can name no Proportion; nor has our Saviour Thought fit to name any:
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But, as I observed to you before, True Charity will assign a just Proportion to it self:
But, as I observed to you before, True Charity will assign a just Proportion to it self:
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For a true Charitable Mind will spare what it reasonably can, and never below the Proportion of Charity;
For a true Charitable Mind will spare what it reasonably can, and never below the Proportion of Charity;
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and will spare more or less, according to the Degrees of its Charity.
and will spare more or less, according to the Degrees of its Charity.
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I must be forced to represent this in short to you, that I may not be tedious.
I must be forced to represent this in short to you, that I may not be tedious.
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That Love we have for our selves, and for our Natural Dependents, will generally secure us against exceeding the Proportions of Charity, that there is seldom any Danger on that side.
That Love we have for our selves, and for our Natural Dependents, will generally secure us against exceeding the Proportions of Charity, that there is seldom any Danger on that side.
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On the other hand, if we have a true Charitable Mind and a sincere Compassion for the Sufferings of others, we shall certainly do what we our selves, considering our Circumstances,
On the other hand, if we have a true Charitable Mind and a sincere Compassion for the Sufferings of Others, we shall Certainly do what we our selves, considering our circumstances,
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and what all Charitable men who know our Circumstances, will call Charity.
and what all Charitable men who know our circumstances, will call Charity.
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But then, the more Intense and Fervent our Charity is, this will still increase the Proportion,
But then, the more Intense and Fervent our Charity is, this will still increase the Proportion,
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and sometimes to such Heights, as can hardly escape the Censure of Affectation and Folly:
and sometime to such Heights, as can hardly escape the Censure of Affectation and Folly:
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And were it not for the Interposition of the Divine Providence, might sometimes prove very fatal to themselves and their Families.
And were it not for the Interposition of the Divine Providence, might sometime prove very fatal to themselves and their Families.
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As to give you the Account of this in short; There are Two things absolutely necessary to dispose men to Give Liberally:
As to give you the Account of this in short; There Are Two things absolutely necessary to dispose men to Give Liberally:
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A just Sense of the Miseries of others; and a true Judgment of our own Abilities. As for the First:
A just Sense of the Misery's of Others; and a true Judgement of our own Abilities. As for the First:
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A Charitable Mind is very easy to receive the impressions of Charity; and the more charitably it is disposed, still the more easy.
A Charitable Mind is very easy to receive the impressions of Charity; and the more charitably it is disposed, still the more easy.
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Every pitiable Object moves and affects such men, and they are no more able to resist the Silent Oratory of meager Looks, naked Backs,
Every pitiable Object moves and affects such men, and they Are no more able to resist the Silent Oratory of meager Looks, naked Backs,
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and hungry Bellies (were they not sometimes harden'd by Cheats and Vagabonds) than to deny themselves what is necessary to Life:
and hungry Bellies (were they not sometime hardened by Cheats and Vagabonds) than to deny themselves what is necessary to Life:
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Much less can they deny any known and unquestioned Charity;
Much less can they deny any known and unquestioned Charity;
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for since Charitable they are, and Acts of Charity they will do, they are very glad to know how to dispose of their Charity, to do that Good which they intend by it.
for since Charitable they Are, and Acts of Charity they will do, they Are very glad to know how to dispose of their Charity, to do that Good which they intend by it.
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A Soft and tender Mind, which feels the Sufferings of others, and suffers with them, is the true Temper and Spirit of Charity;
A Soft and tender Mind, which feels the Sufferings of Others, and suffers with them, is the true Temper and Spirit of Charity;
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and Nature prompts us to ease those Sufferings, which we feel:
and Nature prompts us to ease those Sufferings, which we feel:
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This makes us so ready to supply our own Wants, because we have a quick and smart Sense of them;
This makes us so ready to supply our own Wants, Because we have a quick and smart Sense of them;
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and the Christian Sympathy and fellow-feeling of Charity, will proportionably incline us to relieve our suffering Brethren,
and the Christian sympathy and fellow-feeling of Charity, will proportionably incline us to relieve our suffering Brothers,
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when we feel in our selves what it is they suffer. An inward Principle is more powerful than all external Arguments;
when we feel in our selves what it is they suffer. an inward Principle is more powerful than all external Arguments;
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and Sense and Feeling is this Principle; and Charity is this Sense.
and Sense and Feeling is this Principle; and Charity is this Sense.
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Thus, as for Proportions, a Charitable Mind sets no other Bounds to its Charity, but only Ability;
Thus, as for Proportions, a Charitable Mind sets no other Bounds to its Charity, but only Ability;
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that the only Question is, Whether we can spare any thing from our selves and Families? and what we can spare? Now when Charity is the Judge of this, it is always a favourable Judge on the side of the Poor and Miserable,
that the only Question is, Whither we can spare any thing from our selves and Families? and what we can spare? Now when Charity is the Judge of this, it is always a favourable Judge on the side of the Poor and Miserable,
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and always the more favourable Judge, the greater the Charity is: It will teach us to think, That we want less, and consequently can spare more,
and always the more favourable Judge, the greater the Charity is: It will teach us to think, That we want less, and consequently can spare more,
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when we consider how much others want: At least it will teach us to abate of what we do not want;
when we Consider how much Others want: At least it will teach us to abate of what we do not want;
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of all Idle and Superfluous Expences; of all needless Pomp and Ceremony, which is more than our Station and Character requires;
of all Idle and Superfluous Expenses; of all needless Pomp and Ceremony, which is more than our Station and Character requires;
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and it is incredible to think what an inexhausted Fund this would be for Charity:
and it is incredible to think what an inexhausted Fund this would be for Charity:
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Did we truly estimate our own Wants, rectifie our Expences, and set just Bounds to our Desires, many of us would soon find, that we have a great deal to spare:
Did we truly estimate our own Wants, rectify our Expenses, and Set just Bounds to our Desires, many of us would soon find, that we have a great deal to spare:
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And nothing will so effectually do this, as Charity; and therefore Charity is the best Rule and Measure to it self.
And nothing will so effectually do this, as Charity; and Therefore Charity is the best Rule and Measure to it self.
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So that there is no great occasion to dispute Proportions; let us learn to be Charitable, and Charity will teach us what to give.
So that there is no great occasion to dispute Proportions; let us Learn to be Charitable, and Charity will teach us what to give.
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Every man can tell when another is Charitable; and a Charitable man man can tell when he himself is so;
Every man can tell when Another is Charitable; and a Charitable man man can tell when he himself is so;
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and as our Charity increases, so we shall abound in the Fruits of Charity; for the more we love, the more liberally we shall give.
and as our Charity increases, so we shall abound in the Fruits of Charity; for the more we love, the more liberally we shall give.
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This is not to leave what we will give to Charitable Uses, to our own free Choice,
This is not to leave what we will give to Charitable Uses, to our own free Choice,
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as a Trial of our Ingenuity, as some represent it:
as a Trial of our Ingenuity, as Some represent it:
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For had this been the Case, there should have been some Proportion fixt, less than which we should not give,
For had this been the Case, there should have been Some Proportion fixed, less than which we should not give,
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though we might give as much more as we pleased; for otherwise nothing is matter of strict Duty, but all is left to Ingenuity;
though we might give as much more as we pleased; for otherwise nothing is matter of strict Duty, but all is left to Ingenuity;
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which is so far from being true, that there is not a more necessary Duty in all Religion than Charity;
which is so Far from being true, that there is not a more necessary Duty in all Religion than Charity;
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and even the greatest Degrees and Heights of Charity, are all Duty:
and even the greatest Degrees and Heights of Charity, Are all Duty:
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For we are commanded to be Charitable, and to aim at the highest Degrees of Charity;
For we Are commanded to be Charitable, and to aim At the highest Degrees of Charity;
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and the Proportion of giving is referred to the Principle, and included in the Degrees of Charity;
and the Proportion of giving is referred to the Principle, and included in the Degrees of Charity;
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such a Proportion as such a Degree of Charity will give, is as much a strict Duty as such a Degree of Charity is.
such a Proportion as such a Degree of Charity will give, is as much a strict Duty as such a Degree of Charity is.
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The very nature of Charity proves that thus it is, and that it can't be otherwise.
The very nature of Charity Proves that thus it is, and that it can't be otherwise.
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For meerly to give, or not to give; to give more or less, is no certain proof of a charitable, or uncharitable Man;
For merely to give, or not to give; to give more or less, is no certain proof of a charitable, or uncharitable Man;
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how liberally soever we give, we are not charitable, unless we give from a principle of Charity,
how liberally soever we give, we Are not charitable, unless we give from a principle of Charity,
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and our Charity be as great as our Gift.
and our Charity be as great as our Gift.
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So that had God prescribed how much every Man must give to the Poor, they might have observed this proportion of Giving without any Charity,
So that had God prescribed how much every Man must give to the Poor, they might have observed this proportion of Giving without any Charity,
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and then such Gifts as these had been no acts of Charity, when the Gift and the Charity was parted:
and then such Gifts as these had been no acts of Charity, when the Gift and the Charity was parted:
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But a charitable Man will give, and will give in proportion to the degrees of his Charity, and therefore Charity;
But a charitable Man will give, and will give in proportion to the Degrees of his Charity, and Therefore Charity;
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and the encrease of Charity is the only proper object of Command; for he will give liberally, who loves much;
and the increase of Charity is the only proper Object of Command; for he will give liberally, who loves much;
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and the proportion of giving is commanded in the degrees of Charity, which alone can prescribe,
and the proportion of giving is commanded in the Degrees of Charity, which alone can prescribe,
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and will observe a just proportion. Let no man then inquire, how much he must give;
and will observe a just proportion. Let no man then inquire, how much he must give;
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the proper inquiry is, how much he must love.
the proper inquiry is, how much he must love.
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Let no man satisfie himself with some small trifling presents, which bear no proportion to what he has, upon pretence that God has prescribed no proportion of giving;
Let no man satisfy himself with Some small trifling presents, which bear no proportion to what he has, upon pretence that God has prescribed no proportion of giving;
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but let him ask himself, Whether, in his own Conscience, what he gives, bears any proportion to that love and charity to the poor and miserable, which God requires:
but let him ask himself, Whither, in his own Conscience, what he gives, bears any proportion to that love and charity to the poor and miserable, which God requires:
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and let him remember, that though God has not fixt the proportions of giving, he requires great degrees of Charity;
and let him Remember, that though God has not fixed the proportions of giving, he requires great Degrees of Charity;
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and though Men may give liberally without Charity, yet not to give in some due proportion, is a certain sign of want of Charity,
and though Men may give liberally without Charity, yet not to give in Some due proportion, is a certain Signen of want of Charity,
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when there wants no ability to give.
when there Wants no ability to give.
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Give me leave to observe by the way, that what I have now said of Charity, is true of all other Christian Graces and Vertues;
Give me leave to observe by the Way, that what I have now said of Charity, is true of all other Christian Graces and Virtues;
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that it is the principle, which both must and will give laws and measures to the external acts of such Graces and Vertues:
that it is the principle, which both must and will give laws and measures to the external acts of such Graces and Virtues:
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As to instance at present only in the Acts of religious worship, the measures and proportions of which are as much disputed,
As to instance At present only in the Acts of religious worship, the measures and proportions of which Are as much disputed,
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and no more determined and limited by the laws of our Saviour, than those of Charity:
and no more determined and limited by the laws of our Saviour, than those of Charity:
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We are commanded to fast, and pray, and to communicate at the Lord's Table, and to read and meditate on the Holy Scriptures,
We Are commanded to fast, and pray, and to communicate At the Lord's Table, and to read and meditate on the Holy Scriptures,
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and such other acts of Religion;
and such other acts of Religion;
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but we are not told, how often we must fast and pray and receive the Lord's Supper,
but we Are not told, how often we must fast and pray and receive the Lord's Supper,
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nor how much time we must spend in our publick or private Devotions;
nor how much time we must spend in our public or private Devotions;
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or though all the publick Exercises of Religion must be regulated by the publick Authority of the Church;
or though all the public Exercises of Religion must be regulated by the public authority of the Church;
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which as to time and place, and other external circumstances, is the safest rule;
which as to time and place, and other external Circumstances, is the Safest Rule;
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yet our private Devotions are free, and both publick and private Devotions have a great latitude;
yet our private Devotions Are free, and both public and private Devotions have a great latitude;
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and thus as it is in the case of Charity, some men think, they can never spend time enough in the publick and private Exercises of Religion;
and thus as it is in the case of Charity, Some men think, they can never spend time enough in the public and private Exercises of Religion;
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and others think a very little will serve the turn, and any trifling pretence is sufficient to excuse them from their Closets,
and Others think a very little will serve the turn, and any trifling pretence is sufficient to excuse them from their Closets,
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or the Church, and especially from the Lord's Table. And the resolution of this is the same, as in the case of Charity;
or the Church, and especially from the Lord's Table. And the resolution of this is the same, as in the case of Charity;
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We are commanded to be devout Worshippers of God, and the true spirit of Devotion naturally prescribes the external measures and proportions.
We Are commanded to be devout Worshippers of God, and the true Spirit of Devotion naturally prescribes the external measures and proportions.
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Devout minds, who have a true sense of God, and of their constant dependence on him;
Devout minds, who have a true sense of God, and of their constant dependence on him;
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That they owe all temporal and spiritual Blessings to him, and daily need the pardon of their Sins, the protection of his Providence,
That they owe all temporal and spiritual Blessings to him, and daily need the pardon of their Sins, the protection of his Providence,
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and the supplies of his Grace, will never fail to worship God, whom they inwardly reverence and adore;
and the supplies of his Grace, will never fail to worship God, whom they inwardly Reverence and adore;
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and as our devout sense of God encreases in strength and vigour, the external expressions of devotion will be more frequent, more lively and affecting;
and as our devout sense of God increases in strength and vigour, the external expressions of devotion will be more frequent, more lively and affecting;
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for nature will exert it self, and will exert it self in proportion to its strength and vigour. But to return.
for nature will exert it self, and will exert it self in proportion to its strength and vigour. But to return.
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3. The third thing I proposed, I must at present wave;
3. The third thing I proposed, I must At present wave;
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that where there is a willing mind, with a fit proportion, according to our abilities, (which,
that where there is a willing mind, with a fit proportion, according to our abilities, (which,
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as you have heard, there will be, where there is a truly willing and charitable mind) whether it be more or less, that we give, it is equally acceptable to God.
as you have herd, there will be, where there is a truly willing and charitable mind) whither it be more or less, that we give, it is equally acceptable to God.
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Such a man is accepted according to what he hath, not according to what he hath not:
Such a man is accepted according to what he hath, not according to what he hath not:
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and indeed there is no great occasion to insist on it;
and indeed there is no great occasion to insist on it;
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for it is self-evident, that God will not exact that from us, which we have not.
for it is self-evident, that God will not exact that from us, which we have not.
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Only we must observe, that this does not excuse any man from Charity, though he have nothing to give;
Only we must observe, that this does not excuse any man from Charity, though he have nothing to give;
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he must have a willing charitable mind to make him accepted;
he must have a willing charitable mind to make him accepted;
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nor does it excuse those from Charity, who have but little to give, for they must give according to what they have:
nor does it excuse those from Charity, who have but little to give, for they must give according to what they have:
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nor does it excuse those, who have nothing to give, from other acts of Charity, which require the giving nothing,
nor does it excuse those, who have nothing to give, from other acts of Charity, which require the giving nothing,
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and a great many such acts of real Charity there are, which poor people may do for each other,
and a great many such acts of real Charity there Are, which poor people may do for each other,
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though they have not a penny in their purse.
though they have not a penny in their purse.
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But it is time now to turn my Discourse to the proper business of this great Solemnity.
But it is time now to turn my Discourse to the proper business of this great Solemnity.
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Publick Charities are always reckoned amongst the greatest Ornaments of any Country, and make up the most lovely and charming part of their Characters:
Public Charities Are always reckoned among the greatest Ornament of any Country, and make up the most lovely and charming part of their Characters:
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Stately and magnificent Buildings shew great art, and great riches, and a gallant and noble genius,
Stately and magnificent Buildings show great art, and great riches, and a gallant and noble genius,
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but great Charities have something divine, and strike the mind with a religious veneration.
but great Charities have something divine, and strike the mind with a religious veneration.
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There may be much more magnificent shows, than this day's procession, but none which affect wise and good men with a sincerer pleasure:
There may be much more magnificent shows, than this day's procession, but none which affect wise and good men with a sincerer pleasure:
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To follow a great number of Orphans, in the mean, but decent Dress of Charity, singing the praises of God,
To follow a great number of Orphans, in the mean, but decent Dress of Charity, singing the praises of God,
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and praying for their Benefactors, is beyond all the Roman Triumphs, however adorned with a pompous equipage,
and praying for their Benefactors, is beyond all the Roman Triumphos, however adorned with a pompous equipage,
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and great numbers of royal slaves.
and great numbers of royal slaves.
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These present us with nothing but the miserable spectacles of spoil and rapine, the uncertain changes and vicissitudes of fortune, the lamentable fate of conquered Princes and People,
These present us with nothing but the miserable spectacles of spoil and rapine, the uncertain changes and vicissitudes of fortune, the lamentable fate of conquered Princes and People,
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and the pride and insolence of Conquerors;
and the pride and insolence of Conquerors;
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but here are the triumphs of a generous Goodness and divine Charity, triumphs without blood and spoil, without slaves,
but Here Are the Triumphos of a generous goodness and divine Charity, Triumphos without blood and spoil, without slaves,
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and captives, unless redeemed slaves, rescued from the jaws of poverty, and all the injuries and miseries of a ruined fortune:
and captives, unless redeemed slaves, rescued from the Jaws of poverty, and all the injuries and misery's of a ruined fortune:
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that to me this great City, and this honourable Train, never looks greater than in this humble pomp.
that to me this great city, and this honourable Train, never looks greater than in this humble pomp.
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A pomp not for vanity and ostentation, but to endear and recommend Charity, by shewing the visible and blessed fruits of it:
A pomp not for vanity and ostentation, but to endear and recommend Charity, by showing the visible and blessed fruits of it:
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and to the same end, I must give you an account of the present state of these publick Charities.
and to the same end, I must give you an account of the present state of these public Charities.
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The REPORT was here Read. THat these are all great Charities, I need not tell you;The REPORT was Here Read. THat these Are all great Charities, I need not tell you;
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indeed all so great, that it is hard to know, to which to give the preference,
indeed all so great, that it is hard to know, to which to give the preference,
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and what occasion all these Charities have of fresh, liberal, and constant supplies, the Report acquaints you.
and what occasion all these Charities have of fresh, liberal, and constant supplies, the Report acquaints you.
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But I cannot pass over one thing I observe in this Report, and which, I fear, many necessitous people feel, that there have been no Orphans taken into Christ's Hospital this Year,
But I cannot pass over one thing I observe in this Report, and which, I Fear, many necessitous people feel, that there have been no Orphans taken into Christ's Hospital this Year,
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nor, as I remember, for two Years last past.
nor, as I Remember, for two years last passed.
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I do not mention this by way of reflexion, as any fault in the administration and government,
I do not mention this by Way of reflection, as any fault in the administration and government,
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but to put you in mind, how much that excellent foundation needs your supply;
but to put you in mind, how much that excellent Foundation needs your supply;
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and though I do not love to compare Charities, they being all of great use and necessity in their kind,
and though I do not love to compare Charities, they being all of great use and necessity in their kind,
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yet I think this foundation has something to plead for it self beyond any other.
yet I think this Foundation has something to plead for it self beyond any other.
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A helpless age, destitute of friends, and all means of support will plead for it self without saying any thing:
A helpless age, destitute of Friends, and all means of support will plead for it self without saying any thing:
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it is a pitiable sight to see poor innocent Children turned helpless into the wide World to starve,
it is a pitiable sighed to see poor innocent Children turned helpless into the wide World to starve,
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or beg, or steal, or to suffer all imaginable difficulties and necessities at home:
or beg, or steal, or to suffer all imaginable difficulties and necessities At home:
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without education, without government or discipline, without being used to labour, or taught any honest way of living;
without education, without government or discipline, without being used to labour, or taught any honest Way of living;
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which, as they grow up, improves into a habit of idleness, and that betrays them to all degrees and kinds of wickedness, trains them up to the Gallows,
which, as they grow up, improves into a habit of idleness, and that betrays them to all Degrees and Kinds of wickedness, trains them up to the Gallows,
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or fills our other Hospitals with vagrant and miserable people.
or fills our other Hospitals with vagrant and miserable people.
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There is nothing, which all wise Commonwealths have been more concerned for, than the education of Children, which proves a great support,
There is nothing, which all wise Commonwealths have been more concerned for, than the education of Children, which Proves a great support,
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and gives great ease and security to any government, by breeding up usefull members of it:
and gives great ease and security to any government, by breeding up useful members of it:
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So that this is a Charity, which would in a great measure make some other Charities less needfull;
So that this is a Charity, which would in a great measure make Some other Charities less needful;
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and it is certainly a greater Charity to prevent the miseries of mankind, than to relieve them.
and it is Certainly a greater Charity to prevent the misery's of mankind, than to relieve them.
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This is a Charity, wherein every member of this great City, is most nearly concerned, because they and no others have a right to it.
This is a Charity, wherein every member of this great city, is most nearly concerned, Because they and not Others have a right to it.
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It is a provision for their posterity, against all the sudden strokes of fortune, which no man can be secured from;
It is a provision for their posterity, against all the sudden Strokes of fortune, which no man can be secured from;
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Here it is, that families, which are unexpectedly ruined by the uncertain chances of trade may be raised again by Charity;
Here it is, that families, which Are unexpectedly ruined by the uncertain chances of trade may be raised again by Charity;
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at least, by that vertue and industry, which their education teaches them, and those fair advantages, with which according to their several capacities they are placed in the world;
At least, by that virtue and industry, which their education Teaches them, and those fair advantages, with which according to their several capacities they Are placed in the world;
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they have a new opportunity given them of trying a better fortune, or rather, a more propitious providence.
they have a new opportunity given them of trying a better fortune, or rather, a more propitious providence.
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So that every Citizen is concerned to promote and enlarge this Charity, because no man knows who shall want it,
So that every Citizen is concerned to promote and enlarge this Charity, Because no man knows who shall want it,
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if not for his Children, yet for his Grand-children, or remoter descendents;
if not for his Children, yet for his Grandchildren, or Remoter descendents;
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and possibly to men, who are sensible of the uncertain changes of the World, and have a religious reverence for the divine providence, it would be no mean argument to promote this Charity, were care taken, that the Descendents of Benefactors,
and possibly to men, who Are sensible of the uncertain changes of the World, and have a religious Reverence for the divine providence, it would be no mean argument to promote this Charity, were care taken, that the Descendents of Benefactors,
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if ever they should want this Charity, should certainly have it.
if ever they should want this Charity, should Certainly have it.
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It is certainly for the honour of this great City to make the best provision it can for the Children of unfortunate Citizens;
It is Certainly for the honour of this great city to make the best provision it can for the Children of unfortunate Citizens;
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and those on whom providence has smiled, while they have seen their Neighbours shipwrackt by such unaviodable accidents, as no prudence or conduct could escape, cannot make a more proper acknowledgment of the divine goodness than this.
and those on whom providence has smiled, while they have seen their Neighbours shipwrecked by such unaviodable accidents, as no prudence or conduct could escape, cannot make a more proper acknowledgment of the divine Goodness than this.
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I shall add but one thing more of this nature. This is the only Charity, which is most likely to raise a fund of Charity:
I shall add but one thing more of this nature. This is the only Charity, which is most likely to raise a fund of Charity:
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Among such great numbers, as have their education in this place, there have been, and we may reasonably hope there always will be, not a few, who will raise their fortunes in the World,
Among such great numbers, as have their education in this place, there have been, and we may reasonably hope there always will be, not a few, who will raise their fortune's in the World,
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and remember, their beginning was Charity.
and Remember, their beginning was Charity.
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I'm sure, such men ought to do so, and then such an Hospital as this, may help to support and enlarge it self,
I'm sure, such men ought to do so, and then such an Hospital as this, may help to support and enlarge it self,
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and in time raise new Hospitals, for new Colonies of Charity.
and in time raise new Hospitals, for new Colonies of Charity.
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But while I plead for Christ's Hospital, I would not be thought to divert the whole current of Charity into this one channel;
But while I plead for Christ's Hospital, I would not be Thought to divert the Whole current of Charity into this one channel;
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as things now are, there is absolute necessity of other Charities:
as things now Are, there is absolute necessity of other Charities:
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the sick, diseased, and maimed, are great objects of Charity, especially Souldiers and Sea-men, who venture their lives,
the sick, diseased, and maimed, Are great objects of Charity, especially Soldiers and Seamen, who venture their lives,
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and lose their health and their limbs in the service of their Country, to defend our fortunes, liberties, lives, and religion.
and loose their health and their limbs in the service of their Country, to defend our fortune's, Liberties, lives, and Religion.
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There is none of us, but would think it a very poor recompence for the loss of health and limbs to be cured upon Charity;
There is none of us, but would think it a very poor recompense for the loss of health and limbs to be cured upon Charity;
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it is certainly the least that we can do for them;
it is Certainly the least that we can do for them;
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so very little, that if it be charity to do it, it is barbarity to deny it,
so very little, that if it be charity to do it, it is barbarity to deny it,
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and that is but a very small degree of charity, which is but one remove from barbarity itself.
and that is but a very small degree of charity, which is but one remove from barbarity itself.
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As for other sick, and diseased, and lame people, who cannot be at the charge of a Cure, where sickness, disability,
As for other sick, and diseased, and lame people, who cannot be At the charge of a Cure, where sickness, disability,
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and poverty meet, this makes them double objects of charity, especially, as it often happens,
and poverty meet, this makes them double objects of charity, especially, as it often happens,
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when these disabilities fall upon the industrious, who before supported themselves and their families by honest labours, without charity.
when these disabilities fallen upon the Industria, who before supported themselves and their families by honest labours, without charity.
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Nay as for those, who may be justly thought the least objects of charity, the wicked and vicious, who reap the deserved fruits of their own wickedness, I am sure, they are the objects of the greatest pity,
Nay as for those, who may be justly Thought the least objects of charity, the wicked and vicious, who reap the deserved fruits of their own wickedness, I am sure, they Are the objects of the greatest pity,
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because this life will not end their miseries;
Because this life will not end their misery's;
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and if we can prolong their lives here to save their souls, it will be charity indeed,
and if we can prolong their lives Here to save their Souls, it will be charity indeed,
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and what effect the sense of their wickedness and sufferings, and the Grace of God, may have upon them, no man can tell.
and what Effect the sense of their wickedness and sufferings, and the Grace of God, may have upon them, no man can tell.
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As for distracted Persons, I believe, no man, who considers, what a blessing reason and understanding is,
As for distracted Persons, I believe, no man, who considers, what a blessing reason and understanding is,
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and what a misery the want of it is, can think of them without the most sensible compassion:
and what a misery the want of it is, can think of them without the most sensible compassion:
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I think, all other evils whatsoever, are to be preferred before it;
I think, all other evils whatsoever, Are to be preferred before it;
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and therefore to restore them to their senses again, which we hear by the blessing of God is often done,
and Therefore to restore them to their Senses again, which we hear by the blessing of God is often done,
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or however to keep them from doing themselves, or others any injury, and to preserve human nature from that contempt, which such publick spectacles expose it to, is a very extraordinary Charity.
or however to keep them from doing themselves, or Others any injury, and to preserve human nature from that contempt, which such public spectacles expose it to, is a very extraordinary Charity.
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Now all this shews, that a charitable man need not be at any great loss, how to dispose of his Charity;
Now all this shows, that a charitable man need not be At any great loss, how to dispose of his Charity;
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here are too many very proper objects of Charity, (if God so pleased) and we ought to be very thankfull to God, that we our selves are not in the number,
Here Are too many very proper objects of Charity, (if God so pleased) and we ought to be very thankful to God, that we our selves Are not in the number,
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for it is more blessed to give, than to receive.
for it is more blessed to give, than to receive.
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But then the great numbers of miserable people, who in several kinds want our Charity, is a very powerfull argument to greater liberality and bounty.
But then the great numbers of miserable people, who in several Kinds want our Charity, is a very powerful argument to greater liberality and bounty.
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For this I must add to what I have already said concerning the measures and proportions of Charity;
For this I must add to what I have already said Concerning the measures and proportions of Charity;
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that a truly charitable mind will encrease its proportions according to present wants;
that a truly charitable mind will increase its proportions according to present Wants;
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will sometimes abridge itself even in the conveniences of life to supply great and pressing necessities;
will sometime abridge itself even in the conveniences of life to supply great and pressing necessities;
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for a great love will not only spare, what it easily can, but when there is great reason for it, will deny it self to do good.
for a great love will not only spare, what it Easily can, but when there is great reason for it, will deny it self to do good.
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And here I intended to have represented to you our Apostles arguments for a liberal and bountifull Charity:
And Here I intended to have represented to you our Apostles Arguments for a liberal and bountiful Charity:
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but, I fear, I have already too much trespassed;
but, I Fear, I have already too much trespassed;
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and where there is a willing mind, so many and so great objects of Charity, are themselves very pressing arguments.
and where there is a willing mind, so many and so great objects of Charity, Are themselves very pressing Arguments.
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And therefore as the Apostle endeavours to inspire his Corinthians with an holy Emulation of the zeal and forwardness of the Churches of Macedonia, how that in a great trial of affliction, the abundance of their joy,
And Therefore as the Apostle endeavours to inspire his Corinthians with an holy Emulation of the zeal and forwardness of the Churches of Macedonia, how that in a great trial of affliction, the abundance of their joy,
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and their deep poverty, abounded unto the riches of their liberality; and their deep poverty, abounded unto the riches of their liberality;
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so I shall only desire you to emulate the great Examples of past and present times,
so I shall only desire you to emulate the great Examples of past and present times,
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and that you would set as great Examples for times to come.
and that you would Set as great Examples for times to come.
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If any thing deserves our emulation, great and generous Charities do, which are a resemblance and imitation of the divine goodness,
If any thing deserves our emulation, great and generous Charities doe, which Are a resemblance and imitation of the divine Goodness,
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than which nothing can more endear us to God or Man: We owe all our present foundations to Royal Bounty and private Charities;
than which nothing can more endear us to God or Man: We owe all our present foundations to Royal Bounty and private Charities;
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and thanks be to God, our present age, as bad as it is, is not without some great Examples;
and thanks be to God, our present age, as bad as it is, is not without Some great Examples;
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and though true virtue is void of the pride, and vanity, and envy, and jealousies of earthly Rivals,
and though true virtue is void of the pride, and vanity, and envy, and jealousies of earthly Rivals,
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yet it fires at great Examples, and is ashamed to be out-done by Equals in love to God or Men;
yet it fires At great Examples, and is ashamed to be outdone by Equals in love to God or Men;
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Especially when the honour of the Church, whereof they are members, and the Religion, which they profess, is concerned.
Especially when the honour of the Church, whereof they Are members, and the Religion, which they profess, is concerned.
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It is well known, how many pious and charitable foundations are owing to Popish superstition;
It is well known, how many pious and charitable foundations Are owing to Popish Superstition;
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they hoped to expiate their sins, and to merit heaven by their good works, and in this hope,
they hoped to expiate their Sins, and to merit heaven by their good works, and in this hope,
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and this perswasion, they did a very great many.
and this persuasion, they did a very great many.
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We understand better than to think of meriting any thing of God, much less of purchasing a liberty of sinning, by Acts of Charity;
We understand better than to think of meriting any thing of God, much less of purchasing a liberty of sinning, by Acts of Charity;
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but if those great rewards, which are promised to Charity, and which we profess to believe, will not make us charitable, without the opinion of merit and satisfaction;
but if those great rewards, which Are promised to Charity, and which we profess to believe, will not make us charitable, without the opinion of merit and satisfaction;
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Charity is so great and excellent a vertue, and so very usefull to mankind, that at least thus far Popery will be thought the better Religion;
Charity is so great and excellent a virtue, and so very useful to mankind, that At least thus Far Popery will be Thought the better Religion;
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and therefore as the Apostle argues, As ye abound in every thing, in faith, and utterance,
and Therefore as the Apostle argues, As you abound in every thing, in faith, and utterance,
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and knowledge, and all diligence, and in your love to us, see that ye abound in this grace also: and knowledge, and all diligence, and in your love to us, see that you abound in this grace also:
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As we have a more orthodox saith, a clearer and distincter knowledge, and a purer worship,
As we have a more orthodox Says, a clearer and distincter knowledge, and a Purer worship,
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than the Church of Rome, let us excell in Charity too, and convince the World, that to renounce Popery, is not to renounce good works. FINIS.
than the Church of Rome, let us excel in Charity too, and convince the World, that to renounce Popery, is not to renounce good works. FINIS.
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