A sermon preach'd May 23. 1700. at Feckenham in Worcester-shire before the trustees appointed by Sir Thomas Cookes Bart. to manage his charity given to that place. By Benj. Woodroffe D.D. Canon of Ch. Ch. and principal of Glocester-Hall in Oxford.
THE Apostle, as St. Chrysostom observes on this place, speaking of those who are rich in this world, gives us to understand, that there are others, who are the rich of the other world: Such (says He) was Lazarus; 'twas not gold or silver, or any other corruptible, fading wealth, in which He abounded,
THE Apostle, as Saint Chrysostom observes on this place, speaking of those who Are rich in this world, gives us to understand, that there Are Others, who Are the rich of the other world: Such (Says He) was Lazarus; 'twas not gold or silver, or any other corruptible, fading wealth, in which He abounded,
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'Twas not his lot to have the comforts and enjoyments of this world, but, what this world could not give, the joyes, and satisfactions of a good mind, the Victories, and Triumphs of Faith, (which enabled him to trample on the world, the flesh,
'Twas not his lot to have the comforts and enjoyments of this world, but, what this world could not give, the Joys, and satisfactions of a good mind, the Victories, and Triumphos of Faith, (which enabled him to trample on the world, the Flesh,
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He had not the purple, and fine linen of Him, at whose gate He was laid, not his every day's sumptuous fare, but, what so much exceeded both, the Robes of his Lord's righteousness were his daily wear, the feast of a good conscience was his constant provision:
He had not the purple, and fine linen of Him, At whose gate He was laid, not his every day's sumptuous fare, but, what so much exceeded both, the Robes of his Lord's righteousness were his daily wear, the feast of a good conscience was his constant provision:
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No need to bid them not to be high-minded; for humility it self is not the least part of their wealth: No need to bid them not trust in uncertain riches; they have none such to depend on;
No need to bid them not to be High-minded; for humility it self is not the least part of their wealth: No need to bid them not trust in uncertain riches; they have none such to depend on;
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whose gold is their God, and as 'tis v. 6. of this chapter, gain their godliness, to whom Timothy here is so strictly to give the charge, that they be not high-minded,
whose gold is their God, and as it's v. 6. of this chapter, gain their godliness, to whom Timothy Here is so strictly to give the charge, that they be not High-minded,
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than what the Holy Ghost himself here directs? and accordingly taking them up in the order in which He hath deliver'd them, I shall from the first of these verses observe, I. 1. The proness there is in the rich in this world to be high-minded, and trust in uncertain riches.
than what the Holy Ghost himself Here directs? and accordingly taking them up in the order in which He hath Delivered them, I shall from the First of these Verses observe, I 1. The proneness there is in the rich in this world to be High-minded, and trust in uncertain riches.
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2. The little reason they have to be so, as 1. From the uncertainty of the riches they so much trust in, so 2. From the certainty of much better riches to be had by trusting in the living God.
2. The little reason they have to be so, as 1. From the uncertainty of the riches they so much trust in, so 2. From the certainty of much better riches to be had by trusting in the living God.
From the next verse I shall proceed to observe II. The positive duty here injoyn'd, whereby to evidence this their trust in Him, viz. to do good, to be rich in good works, ready to distribute, willing to communicate: with III. The great encouragement to this duty in the glorious reward that attends it, from the last verse;
From the next verse I shall proceed to observe II The positive duty Here enjoined, whereby to evidence this their trust in Him, viz. to do good, to be rich in good works, ready to distribute, willing to communicate: with III. The great encouragement to this duty in the glorious reward that attends it, from the last verse;
and you shall find the confidence men are so apt to place in the multitude of these vain, transitory, perishing things still betraying them to the greatest acts of insolence and inhumanity.
and you shall find the confidence men Are so apt to place in the multitude of these vain, transitory, perishing things still betraying them to the greatest acts of insolence and inhumanity.
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What but this made the fool NABAL (for so was his name and folly was with him:) such a son of Belial, that no man could speak unto Him? according to that of the wise man, the poor useth intreaties, but the rich answereth roughly.
What but this made the fool NABAL (for so was his name and folly was with him:) such a son of Belial, that no man could speak unto Him? according to that of the wise man, the poor uses entreaties, but the rich Answers roughly.
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as if they neither feared God, nor regarded Man? Is not all this, but because as 'tis, Proverb. 18. 11. men make their riches as an high wall in their own conceit,
as if they neither feared God, nor regarded Man? Is not all this, but Because as it's, Proverb. 18. 11. men make their riches as an high wall in their own conceit,
Though very strange is it, that that very wealth, which should ingage the creature to the most constant dependance on his great Creator, (for what is there shews him so much to be a creature? so uncapable of providing for Himself,
Though very strange is it, that that very wealth, which should engage the creature to the most constant dependence on his great Creator, (for what is there shows him so much to be a creature? so uncapable of providing for Himself,
as the plenty by which He subsists? for as for gold, and silver, what are these in the use of them but mere fancy, and imagination? what we neither feed on,
as the plenty by which He subsists? for as for gold, and silver, what Are these in the use of them but mere fancy, and imagination? what we neither feed on,
or are cloathed with, and yet are they, what supplies all our necessities? And as to what we are fed, what we are cloathed with, can he that hastens to either, tell how his greatest delicacies yield him any the least nourishment? How any of his rich attire makes him warm? ) Strange therefore is it, above all things so, that that very wealth, which should ingage the creature to the most constant dependance on his great Creator, should be so perverted,
or Are clothed with, and yet Are they, what supplies all our necessities? And as to what we Are fed, what we Are clothed with, can he that hastens to either, tell how his greatest delicacies yield him any the least nourishment? How any of his rich attire makes him warm?) Strange Therefore is it, above all things so, that that very wealth, which should engage the creature to the most constant dependence on his great Creator, should be so perverted,
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But such is the baseness, such the degeneracy of corrupted nature, that like the vitiated stomach, how wholesome soever the food be, (for 'tis not that wealth is evil in it self, (for 'tis the good gift of God,) but is made such by the abuse of it.) Such is, I say, the baseness, and degeneracy of corrupted nature, that like the vitiated stomach, how wholesome soever the food be, which it takes in, it turns all into disease and poison.
But such is the baseness, such the degeneracy of corrupted nature, that like the vitiated stomach, how wholesome soever the food be, (for it's not that wealth is evil in it self, (for it's the good gift of God,) but is made such by the abuse of it.) Such is, I say, the baseness, and degeneracy of corrupted nature, that like the vitiated stomach, how wholesome soever the food be, which it Takes in, it turns all into disease and poison.
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these, as they want it not, so neither can they but disdain the assistance of a lye, and blush to be set off (as all flattery is ) with falshood, and hypocrisie: Things, which unman the very flatterer himself, debasing him even below that feigned humility, by which he hopes to recommend himself to his lofty Master.
these, as they want it not, so neither can they but disdain the assistance of a lie, and blush to be Set off (as all flattery is) with falsehood, and hypocrisy: Things, which unman the very flatterer himself, debasing him even below that feigned humility, by which he hope's to recommend himself to his lofty Master.
stoop to all the indignities the froward, perverse, or imperious man can put upon his officious slave; in a word, to all the ill nature the flattered wretch hath of himself,
stoop to all the indignities the froward, perverse, or imperious man can put upon his officious slave; in a word, to all the ill nature the flattered wretch hath of himself,
The earwig insinuating it self for the filth, it meets with in the obstructed passages of the Head, are noble metaphors in comparison with what the sordid Sycophants, and Parasites submit to.
The earwig insinuating it self for the filth, it meets with in the obstructed passages of the Head, Are noble metaphors in comparison with what the sordid sycophants, and Parasites submit to.
Should I shew them at the Levees, at the Tables, at the diversions, and entertainments, not to say, at all the debauches of their wealthy Patrons; (we have an odd phrase for it,) even holding the candle to the Devil:
Should I show them At the Levees, At the Tables, At the diversions, and entertainments, not to say, At all the Debauches of their wealthy Patrons; (we have an odd phrase for it,) even holding the candle to the devil:
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Should I shew them in all their postures of observance to every beck, or nod of the rich sinner; with what veneration they receive all he doth, or sayeth;
Should I show them in all their postures of observance to every beck, or nod of the rich sinner; with what veneration they receive all he does, or Saith;
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with what a forward understanding they can apprehend more than he either expresses, or intends: can interpret his wiser thoughts, beyond whatever came into them; and can give him the honour of what he did, or did not;
with what a forward understanding they can apprehend more than he either Expresses, or intends: can interpret his Wiser thoughts, beyond whatever Come into them; and can give him the honour of what he did, or did not;
His habit, his dress, every gesture, and motion shall all have their peculiar graces; His blemishes, and infirmities shall not only be palliated, but imitated too.
His habit, his dress, every gesture, and motion shall all have their peculiar graces; His blemishes, and infirmities shall not only be palliated, but imitated too.
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and every the darkest shadow it self turn'd into the greatest beauty? As 'tis in the Fable, stretch but the frog to the size of the goodly Ox, perswade him, he is more comely than that or any other of all the inhabitants of the fields; and how can it be expected,
and every the Darkest shadow it self turned into the greatest beauty? As it's in the Fable, stretch but the frog to the size of the goodly Ox, persuade him, he is more comely than that or any other of all the inhabitants of the fields; and how can it be expected,
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2. The rich man himself runs in with the flatterer, and is so doubly a fool, so mere an animal under all his fine trappings, as to flatter himself, that all the Parasite, the Sycophant, the hypocritical mocker, (as the Psalmist expresses it,) sooth him with, is but his due: That 'tis because he is better than others, more favoured of heaven,
2. The rich man himself runs in with the flatterer, and is so doubly a fool, so mere an animal under all his fine trappings, as to flatter himself, that all the Parasite, the Sycophant, the hypocritical mocker, (as the Psalmist Expresses it,) sooth him with, is but his due: That it's Because he is better than Others, more favoured of heaven,
3. Are in danger to have those many lusts fed, and served by their riches, which make them so stupid, and brutal, as to forget themselves, their Brother, their God:
3. are in danger to have those many Lustiest fed, and served by their riches, which make them so stupid, and brutal, as to forget themselves, their Brother, their God:
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the ease they are at, makes them unsensible of what others feel, and they ought to relieve: Nothing of compassion, and tenderness, Nothing of meekness, and humility, Nothing of love to God, or Charity to their Brother can enter their hearts, where Drunkenness, and Surfeiting; Lust, and Luxury (the Daughters of wealth, ) have already taken the full possession.
the ease they Are At, makes them unsensible of what Others feel, and they ought to relieve: Nothing of compassion, and tenderness, Nothing of meekness, and humility, Nothing of love to God, or Charity to their Brother can enter their hearts, where drunkenness, and Surfeiting; Lust, and Luxury (the Daughters of wealth,) have already taken the full possession.
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there's enough to let out the wind, and corruption of either, if the rich man would but suffer the probe, or lance (let me so express it,) his wealth it self brings along with it, to work the cure:
there's enough to let out the wind, and corruption of either, if the rich man would but suffer the probe, or lance (let me so express it,) his wealth it self brings along with it, to work the cure:
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A just consideration as of 1. The uncertainty of the riches of this world, so of 2. The certainty of much better riches to be had by trusting in the living God, would effectually do it;
A just consideration as of 1. The uncertainty of the riches of this world, so of 2. The certainty of much better riches to be had by trusting in the living God, would effectually do it;
so that however hitherto his own, or other men's flattery may have abused him, however too the lusts, his riches have too much fed, may have harden'd him,
so that however hitherto his own, or other men's flattery may have abused him, however too the Lustiest, his riches have too much fed, may have hardened him,
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yet as the Son of Syrach hath said, Ecclesiast. 10. 18. pride was not made for men, he would be able to conclude, that of all men, 'twas not made for the rich.
yet as the Son of Sirach hath said, Ecclesiatest. 10. 18. pride was not made for men, he would be able to conclude, that of all men, 'twas not made for the rich.
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Have you arrived at what you aim'd? and are you (see who answers me the Question!) content to sit down by what you have heaped up? Is there not one bagg more, you could wish to fill? or are not those you have filled, made of retching leather, and could still receive some small additions?
Have you arrived At what you aimed? and Are you (see who answers me the Question!) content to fit down by what you have heaped up? Is there not one bag more, you could wish to fill? or Are not those you have filled, made of retching leather, and could still receive Some small additions?
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Is there not another piece of ground? another corner of a field, that spoiles the uniformity of what you already have? another house? another mortgage? another something, you could still desire?
Is there not Another piece of ground? Another corner of a field, that spoils the uniformity of what you already have? Another house? Another mortgage? Another something, you could still desire?
But suppose that you have your measure (though 'tis a pretty hard supposition,) suppose you have your measure, every one his full load, and were content to go away with it, yet
But suppose that you have your measure (though it's a pretty hard supposition,) suppose you have your measure, every one his full load, and were content to go away with it, yet
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so far are we from any certainty in these enjoyments, that the deeper we drink, the more plentifully we feed on them, the less have they of their own name: the more apt are they themselves by some disease, or malady thereby bred, some surfeit, or other indigestion to turn us out of possession.
so Far Are we from any certainty in these enjoyments, that the Deeper we drink, the more plentifully we feed on them, the less have they of their own name: the more apt Are they themselves by Some disease, or malady thereby bred, Some surfeit, or other indigestion to turn us out of possession.
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Considerations alone, one would think, sufficient to humble the proudest worlding; that the riches, he so much trusts in, themselves disdain him as the unjustest usurper; and will first,
Considerations alone, one would think, sufficient to humble the proudest Worlding; that the riches, he so much trusts in, themselves disdain him as the unjustest usurper; and will First,
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this Soul, this, or any other night, shall not be required of him. But besides this uncertainty of gaining, retaining, enjoying the riches of this world, there's
this Soul, this, or any other night, shall not be required of him. But beside this uncertainty of gaining, retaining, enjoying the riches of this world, there's
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the man under trouble, and anguish of mind try his soveraign gold, or whatever other may be the cares, afflictions, and discontents he may meet with in a froward world, let him see whether his heaps of wealth will furmount all:
the man under trouble, and anguish of mind try his sovereign gold, or whatever other may be the Cares, afflictions, and discontents he may meet with in a froward world, let him see whither his heaps of wealth will surmount all:
Or to go a little farther, doth the Devil buffet? doth thy own conscience write bitter things against thee? nay, (as it may be) is thy ill gotten wealth it self thy torment? and will the torment, or tormentor be bought off with those riches, which are the strength, and instruments of both?
Or to go a little farther, does the devil buffet? does thy own conscience write bitter things against thee? nay, (as it may be) is thy ill got wealth it self thy torment? and will the torment, or tormentor be bought off with those riches, which Are the strength, and Instruments of both?
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Once more, art thou tempted to dishonour thy Maker, to wrong thy Brother? art thou tempted to any act of cruelty, or oppression? to lust, or luxury? to falshood, to injustice, to covetuousness, which is Idolatry? and will thy wealth now deliver thee from these evils? 'twere a valuable Jewel indeed, that would be the antidote against all these maladies; But alas!
Once more, art thou tempted to dishonour thy Maker, to wrong thy Brother? art thou tempted to any act of cruelty, or oppression? to lust, or luxury? to falsehood, to injustice, to covetousness, which is Idolatry? and will thy wealth now deliver thee from these evils? 'twere a valuable Jewel indeed, that would be the antidote against all these maladies; But alas!
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2. More deplorable still is the uncertainty of the riches of this world, that they are then most uncapable of giving us any relief, when to take our leave of this world, viz. at the hour of death, and day of judgment.
2. More deplorable still is the uncertainty of the riches of this world, that they Are then most uncapable of giving us any relief, when to take our leave of this world, viz. At the hour of death, and day of judgement.
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when he shall think how ill he hath imploy'd the many Talents, God lent him? and now that he is going to account for every mispent farthing, nothing shall remain of all his affluence,
when he shall think how ill he hath employed the many Talents, God lent him? and now that he is going to account for every Mis-spent farthing, nothing shall remain of all his affluence,
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What is a man profited, saith he, who best understood the value of these corruptible things, (for if silver or gold would have paid the price, what need had there been of his pretious blood to redeem us?) what is a man profited,
What is a man profited, Says he, who best understood the valve of these corruptible things, (for if silver or gold would have paid the price, what need had there been of his precious blood to Redeem us?) what is a man profited,
if he shall gain the whole world, and loose his own Soul, or what shall a man give in exchange for his Soul? will the righteous judge of all the earth,
if he shall gain the Whole world, and lose his own Soul, or what shall a man give in exchange for his Soul? will the righteous judge of all the earth,
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then accept of the mammon of unrighteousness as a ransom? or will that be a time for this perishing wealth to stand us in stead, when the Heavens being on fire shall be dissolved,
then accept of the mammon of unrighteousness as a ransom? or will that be a time for this perishing wealth to stand us in stead, when the Heavens being on fire shall be dissolved,
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Will the purple, and fine linen then cover, or hide the sinner, when he, and they shall be in the same flames? these may hide our nakedness here from a man like our selves,
Will the purple, and fine linen then cover, or hide the sinner, when he, and they shall be in the same flames? these may hide our nakedness Here from a man like our selves,
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could we be suppos'd to appear in the richest dress in that day; would not the pride, which that serves, only the more expose us to the wrath of our Judge? So far is any thing which we call the riches of this world, from being like to avail us any thing after this life, that the sense we shall then have of the ill use we have made of them, will be, the worm that will never dye;
could we be supposed to appear in the Richest dress in that day; would not the pride, which that serves, only the more expose us to the wrath of our Judge? So Far is any thing which we call the riches of this world, from being like to avail us any thing After this life, that the sense we shall then have of the ill use we have made of them, will be, the worm that will never die;
'twas so with the rich man in the parable, Luke 16. 25. Son remember, that thou in thy life time receivedst thy good things, and likewise Lazarus evil things:
'twas so with the rich man in the parable, Lycia 16. 25. Son Remember, that thou in thy life time Received thy good things, and likewise Lazarus evil things:
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and no torment equal to that, of having the memory of our past evils made the sentence of our damnation, the guilt we have contracted by our abused riches, when themselves shall be gone, eternally to dwell with us.
and no torment equal to that, of having the memory of our past evils made the sentence of our damnation, the guilt we have contracted by our abused riches, when themselves shall be gone, eternally to dwell with us.
But I must pass on to the second part of this Head, from whence I am still farther to shew, the little reason the rich in this world have to be high-minded, and trust in uncertain riches, as they shall consider,
But I must pass on to the second part of this Head, from whence I am still farther to show, the little reason the rich in this world have to be High-minded, and trust in uncertain riches, as they shall Consider,
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who would trust in what will then deceive him, when he hath the greatest need of aid, viz. in the hour of death, and day of judgment? When if he would but cease to trust therein, he might secure an interest in what, will stand him in stead in all these needful times of trouble.
who would trust in what will then deceive him, when he hath the greatest need of aid, viz. in the hour of death, and day of judgement? When if he would but cease to trust therein, he might secure an Interest in what, will stand him in stead in all these needful times of trouble.
Besides they are what will support us under all tryals, and temptations; what will stand by us at the hour of death, and day of judgment; what (when all things else faile,) will never leave us, till made certain in the most fixt state of happiness, i. e. till turn'd into glory.
Beside they Are what will support us under all trials, and temptations; what will stand by us At the hour of death, and day of judgement; what (when all things Else fail,) will never leave us, till made certain in the most fixed state of happiness, i. e. till turned into glory.
But then how must this stain the pride of the worldling, when like Lucifer he shall so fall from Heaven, (as high-minded as he now is,) as to see the poor of this world rich in faith, and heirs of the Kingdom, which God hath promised them that love him, James 2. 6. but himself cast out? what a misery, what a condemnation, what a double Hell will it be to such an one, to see so high, so certain a place prepared there,
But then how must this stain the pride of the worldling, when like Lucifer he shall so fallen from Heaven, (as High-minded as he now is,) as to see the poor of this world rich in faith, and Heirs of the Kingdom, which God hath promised them that love him, James 2. 6. but himself cast out? what a misery, what a condemnation, what a double Hell will it be to such an one, to see so high, so certain a place prepared there,
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2. The little reason they have to be so, as 1. From the uncertainty of the riches they so much trust in, so 2. From the certainty of much better riches to be had by trusting in the living God.
2. The little reason they have to be so, as 1. From the uncertainty of the riches they so much trust in, so 2. From the certainty of much better riches to be had by trusting in the living God.
Now doing good will extend as far, as there is any thing that can be the object of our Charity; and that being the Body, and Soul of those, to whom we owe this, it will reach to all the outward, and inward, temporal, or spiritual wants of our Brother:
Now doing good will extend as Far, as there is any thing that can be the Object of our Charity; and that being the Body, and Soul of those, to whom we owe this, it will reach to all the outward, and inward, temporal, or spiritual Wants of our Brother:
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To the former will belong the feeding the hungry, the cloathing the naked, the taking in the stranger, the visiting the sick, and imprison'd, the ransoming the captive, the relieving the opprest, &c. To the later the comforting the sorrowful, the assisting the weak, the reforming the vitious, the instructing or advising the ignorant, the imparting to them the knowledge of God and his ways, the teaching them the Principles of Religion, praying for all men, and studying the good of their immortal Souls;
To the former will belong the feeding the hungry, the clothing the naked, the taking in the stranger, the visiting the sick, and imprisoned, the ransoming the captive, the relieving the oppressed, etc. To the later the comforting the sorrowful, the assisting the weak, the reforming the vicious, the instructing or advising the ignorant, the imparting to them the knowledge of God and his ways, the teaching them the Principles of Religion, praying for all men, and studying the good of their immortal Souls;
and as far as God shall enable, what of this we cannot do by our selves, to do it by others; by providing fit means, and persons to carry on these charities; that so neither the Body, nor Soul of our Brother may be left naked, or hungry; none of his wants, may be left unprovided for.
and as Far as God shall enable, what of this we cannot do by our selves, to do it by Others; by providing fit means, and Persons to carry on these charities; that so neither the Body, nor Soul of our Brother may be left naked, or hungry; none of his Wants, may be left unprovided for.
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this is that wealth, in the pursuit whereof we cannot be too covetuous; cannot too much set our heart upon it: for as to the frequency of such actions, the rule is, we must be rich in good works:
this is that wealth, in the pursuit whereof we cannot be too covetous; cannot too much Set our heart upon it: for as to the frequency of such actions, the Rule is, we must be rich in good works:
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which is no less, than the whole Law, and Gospel; the summ of both being Love, and Charity; with 5. the perfection of the great example of this excellent Grace, which is God Himself;
which is no less, than the Whole Law, and Gospel; the sum of both being Love, and Charity; with 5. the perfection of the great Exampl of this excellent Grace, which is God Himself;
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and by what alone (the highest honour certainly, as well as the highest happiness of the Creature) we can be made perfect, even as our Father which is in heaven is perfect:
and by what alone (the highest honour Certainly, as well as the highest happiness of the Creature) we can be made perfect, even as our Father which is in heaven is perfect:
what therefore we must content our selves with, is, what was observ'd from the third part of the Text, viz. III. The encouragement to this Duty in the certain reward that will attend it;
what Therefore we must content our selves with, is, what was observed from the third part of the Text, viz. III. The encouragement to this Duty in the certain reward that will attend it;
This our Lord hath most aptly set out in his Parable of the wise man building his house upon a rock, and the rain descended, and the flouds came, and the winds blew, and beat upon that house:
This our Lord hath most aptly Set out in his Parable of the wise man building his house upon a rock, and the rain descended, and the floods Come, and the winds blew, and beatrice upon that house:
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the rains may descend, the flouds come, the winds blow, and beat upon the house that is thus founded; ( sickness, afflictions, persecutions, tryals, temptations, death, judgement are these rains, these flouds, these winds, ) but it will not, cannot fall; It hath the word of God, which must stand for ever to uphold it:
the rains may descend, the floods come, the winds blow, and beatrice upon the house that is thus founded; (sickness, afflictions, persecutions, trials, temptations, death, judgement Are these rains, these floods, these winds,) but it will not, cannot fallen; It hath the word of God, which must stand for ever to uphold it:
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Would we have this still more expresly? take it then, in that account, there is given of the manner of proceedings to be at the day of judgement, according as men shall have done good, been rich in good works, ready to distribute, willing to communicate;
Would we have this still more expressly? take it then, in that account, there is given of the manner of proceedings to be At the day of judgement, according as men shall have done good, been rich in good works, ready to distribute, willing to communicate;
For, can we, (if I may so speak,) ingage the living God? (for 'tis to him we lend, what we give to the poor, 'tis for his sake, we yield up our present possession in the works of Charity; for his sake we part with the riches of this world: ) can we trust in him to be our paymaster? and is he that eternal Being, whose power, wisdom, goodness, justice,
For, can we, (if I may so speak,) engage the living God? (for it's to him we lend, what we give to the poor, it's for his sake, we yield up our present possession in the works of Charity; for his sake we part with the riches of this world:) can we trust in him to be our paymaster? and is he that Eternal Being, whose power, Wisdom, Goodness, Justice,
and truth are all infinite? and can we imagin, where these are all at stake, he should not recompence hereafter, what is done for his name's sake now? Heaven,
and truth Are all infinite? and can we imagine, where these Are all At stake, he should not recompense hereafter, what is done for his name's sake now? Heaven,
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But one thing more is there, I cannot but observe for the encouragement to this Duty, from the phrase, in which the reward is here promis'd, viz. that they may lay hold of eternal life:
But one thing more is there, I cannot but observe for the encouragement to this Duty, from the phrase, in which the reward is Here promised, viz. that they may lay hold of Eternal life:
so Heavenly, so truly divine a thing is it to be doing good, to be rich in good works, ready to distribute, willing to communicate, that he can never miss his way to happiness above, who hath so much of it, in what he doth below.
so Heavenly, so truly divine a thing is it to be doing good, to be rich in good works, ready to distribute, willing to communicate, that he can never miss his Way to happiness above, who hath so much of it, in what he does below.
Those are not the occasion of this days meeting, or discourse; 'tis with reference to those nobler, and more publick charities some men are more eminently called out to;
Those Are not the occasion of this days meeting, or discourse; it's with Referente to those Nobler, and more public charities Some men Are more eminently called out to;
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'tis with reference to these and such like great, and extraordinary charities; for which great, and extraordinary persons are rais'd, and fitted by divine providence, I speak this;
it's with Referente to these and such like great, and extraordinary charities; for which great, and extraordinary Persons Are raised, and fitted by divine providence, I speak this;
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when they are going out of it,) that they would not add this farther uncertainty to the riches of this world, to put off their charities to that day, to those difficult minutes, when they shall be least able to consider, what is fittest to be done; No:
when they Are going out of it,) that they would not add this farther uncertainty to the riches of this world, to put off their charities to that day, to those difficult minutes, when they shall be least able to Consider, what is Fittest to be done; No:
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for those who are, or can be ready thereunto, the best time certainly to lay hold on for such works, is the present season; according to that of the Apostle, As we have therefore opportunity, let us do good unto all men;
for those who Are, or can be ready thereunto, the best time Certainly to lay hold on for such works, is the present season; according to that of the Apostle, As we have Therefore opportunity, let us do good unto all men;
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when 'tis their own: which 'tis not, when God calls them from their wealth; when He who lent it, hath taken away the propriety, and given it to another:
when it's their own: which it's not, when God calls them from their wealth; when He who lent it, hath taken away the propriety, and given it to Another:
Not but that in some cases even such may forfeit their Title, and the Parent, or present proprietor is just in cutting off the entail; but generally speaking, 'tis then theirs, to whom the inheritance devolves, not the expiring, uncharitable man's: for so it may be,
Not but that in Some cases even such may forfeit their Title, and the Parent, or present proprietor is just in cutting off the entail; but generally speaking, it's then theirs, to whom the inheritance devolves, not the expiring, uncharitable Man's: for so it may be,
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if he who could not in all his life time find in his heart to do the least good, shall think then to retrieve a lost stake by snatching it from another.
if he who could not in all his life time find in his heart to do the least good, shall think then to retrieve a lost stake by snatching it from Another.
the propriety, the disposal, the charity is certainly his; and may be judged to be among those stores so laid up against the time to come, that he may thereby lay hold on eternal life.
the propriety, the disposal, the charity is Certainly his; and may be judged to be among those stores so laid up against the time to come, that he may thereby lay hold on Eternal life.
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But then in the former case, where all things are otherwise settled; where the dying man's lease is expired, and the propriety escheats to the next successor;
But then in the former case, where all things Are otherwise settled; where the dying Man's lease is expired, and the propriety escheats to the next successor;
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where 'tis, (as it some times happens,) to cover thy malice, thy envy, thy injustice, will God thinkest thou accept of such spoils for an holy Offering? will he give thee his stores above, for those depredations, thou thus makest below? No:
where it's, (as it Some times happens,) to cover thy malice, thy envy, thy injustice, will God Thinkest thou accept of such spoils for an holy Offering? will he give thee his stores above, for those depredations, thou thus Makest below? No:
For as to him, who visits thee in thy sickness, and presses the good work, 'tis charity in him at any time to see the needs of the poor supplied, the outward, or inward, the temporal, or spiritual wants of mankind provided for:
For as to him, who visits thee in thy sickness, and presses the good work, it's charity in him At any time to see the needs of the poor supplied, the outward, or inward, the temporal, or spiritual Wants of mankind provided for:
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Thou dost so certainly, if all be not with a willing mind, and 'tis but an ill proof of its being so, that thou hast hitherto forgotten, not to say, opposed it:
Thou dost so Certainly, if all be not with a willing mind, and it's but an ill proof of its being so, that thou hast hitherto forgotten, not to say, opposed it:
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But all this can be, but like a death-bed repentance, which may be true, may be serious, may be safe, but is under those difficulties, leaves those doubts in the scrupulous mind, that 'tis very seldome comfortable.
But all this can be, but like a deathbed Repentance, which may be true, may be serious, may be safe, but is under those difficulties, leaves those doubts in the scrupulous mind, that it's very seldom comfortable.
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and overthrows the intention of the Donor? I could instance in four or five of the greatest benefactions of our times, no one of which answers the pious design of the liberal Benefactors:
and overthrows the intention of the Donor? I could instance in four or five of the greatest benefactions of our times, no one of which answers the pious Design of the liberal Benefactors:
Thou would'st leave thy Child Fatherless, and why should'st thou think to meet with those bowels in another, which thou so long with-heldest from it thy self?
Thou Wouldst leave thy Child Fatherless, and why Shouldst thou think to meet with those bowels in Another, which thou so long with-heldest from it thy self?
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and hatcheth them not, he shall leave them in the midst of his days, and at his end shall be a fool? and can'st thou make it thy choice to expose thy self, and charity to the same fate?
and hatcheth them not, he shall leave them in the midst of his days, and At his end shall be a fool? and Canst thou make it thy choice to expose thy self, and charity to the same fate?
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Leave it not to those to finish, whose interest (if any such there be,) 'twas to obstruct it, whil'st thou did'st survive, and are not more likely, to see it better done,
Leave it not to those to finish, whose Interest (if any such there be,) 'twas to obstruct it, whilst thou didst survive, and Are not more likely, to see it better done,
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Thou knowest not, what a curse it may be upon all, if thou once begin to procrastinate, and prevaricate with him, who gave thee the riches, thou had'st vowed to his service:
Thou Knowest not, what a curse it may be upon all, if thou once begin to procrastinate, and prevaricate with him, who gave thee the riches, thou Hadst vowed to his service:
Thou knowest not lastly, (and 'tis the terror of terrors,) what a provocation it may be to that good spirit of his, who first moved thee to the good work, to withdraw his grace, and quench that very charity, himself had inspired.
Thou Knowest not lastly, (and it's the terror of terrors,) what a provocation it may be to that good Spirit of his, who First moved thee to the good work, to withdraw his grace, and quench that very charity, himself had inspired.
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I shall conclude this with that of the Apostle, ye did run well, who did hinder you, that ye should not obey the truth? this perswasion cometh not of him, that calleth you.
I shall conclude this with that of the Apostle, you did run well, who did hinder you, that you should not obey the truth? this persuasion comes not of him, that calls you.
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yet may they not be so seen of men, that they seeing may be invited to do the same? may they not be done so, that God may have the greater glory? May not both right, and left hand be lifted up in his praise?
yet may they not be so seen of men, that they seeing may be invited to do the same? may they not be done so, that God may have the greater glory? May not both right, and left hand be lifted up in his praise?
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Be not afraid, whil'st thou dost it for the honour of thy great Master, to let that be known, which cannot be concealed; (as some things there are, which are in their own nature publick, and will not be done incognito; ) be not afraid, to give the Example, which will increase thy reward, by raising up others to endeavour to gain a share in the same:
Be not afraid, whilst thou dost it for the honour of thy great Master, to let that be known, which cannot be concealed; (as Some things there Are, which Are in their own nature public, and will not be done incognito;) be not afraid, to give the Exampl, which will increase thy reward, by raising up Others to endeavour to gain a share in the same:
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Nothing will make the crown of glory hereafter sit so well on thine own head, as that thou hast been the instrument here to prepare so many others for it:
Nothing will make the crown of glory hereafter fit so well on thine own head, as that thou hast been the Instrument Here to prepare so many Others for it:
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Be not afraid, thy charity can be too well known, if it be known only to make others charitable: Diffuse, (what of all things is, and ought to be mo•• diffusive, ) the love thou shewest to the Brethren; Thou can'st not tell,
Be not afraid, thy charity can be too well known, if it be known only to make Others charitable: Diffuse, (what of all things is, and ought to be mo•• diffusive,) the love thou shewest to the Brothers; Thou Canst not tell,
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Our late works, (as we have already observ'd,) many times are not our own, but always subject to so many uncertainties, so many difficulties, that he must be very unadvised, who shall venture all his concerns either for this, or a future life on such a doubtful foundation:
Our late works, (as we have already observed,) many times Are not our own, but always Subject to so many uncertainties, so many difficulties, that he must be very unadvised, who shall venture all his concerns either for this, or a future life on such a doubtful Foundation:
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let not that be past to thee before thou layest in thy stores: It is eternal life, thou would'st lay hold on, can'st thou be too early in taking the earnest of it?
let not that be passed to thee before thou layest in thy stores: It is Eternal life, thou Wouldst lay hold on, Canst thou be too early in taking the earnest of it?
Nothing can better demonstrate a man's faith in God, than, when he is willing to give up to him, what he hath lent him; 'Tis a sign he doth not distrust the Providence, which gave it;
Nothing can better demonstrate a Man's faith in God, than, when he is willing to give up to him, what he hath lent him; It's a Signen he does not distrust the Providence, which gave it;
For what is the enjoyment we have of any thing, but the comfort and satisfaction we receive from it? and can any comfort, any satisfaction be equal to that of having an all-sufflcient God to fly to? Any thing so support the Creature, as the sense of his great Creator's grace,
For what is the enjoyment we have of any thing, but the Comfort and satisfaction we receive from it? and can any Comfort, any satisfaction be equal to that of having an all-sufflcient God to fly to? Any thing so support the Creature, as the sense of his great Creator's grace,
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And here let me on this occasion bless God, who hath brought us hither this day to celebrate the worthy bounty of our present Benefactor still among us, and may he long continue to be still doing more good ▪ can there be a better illustration of the duty, I have been laying down,
And Here let me on this occasion bless God, who hath brought us hither this day to celebrate the worthy bounty of our present Benefactor still among us, and may he long continue to be still doing more good ▪ can there be a better illustration of the duty, I have been laying down,
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'tis all his thoughts, all his discourse; ) one who seems so ready to distribute, so willing to communicate, should have met with so many checks, and stops to hinder him from bringing that Will to good effect.
it's all his thoughts, all his discourse;) one who seems so ready to distribute, so willing to communicate, should have met with so many Checks, and stops to hinder him from bringing that Will to good Effect.
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'Tis a reproach to the age he lives in, that he should be forced so long to leave his gift before the altar, and (what by the envy, or malice of some, who care not what they do to pervert, or overthrow the charity it self;
It's a reproach to the age he lives in, that he should be forced so long to leave his gift before the altar, and (what by the envy, or malice of Some, who care not what they do to pervert, or overthrow the charity it self;
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what by the interest of others, that it should not be at all;) should not hitherto (as I may say,) have been permitted to offer it: But I trust, (let me speak in that metaphor,) Ezra 4. 1. the adversaries will not always be able to hinder the building of the Temple; I trust the work is of God, and will stand. But to return;
what by the Interest of Others, that it should not be At all;) should not hitherto (as I may say,) have been permitted to offer it: But I trust, (let me speak in that metaphor,) Ezra 4. 1. the Adversaries will not always be able to hinder the building of the Temple; I trust the work is of God, and will stand. But to return;
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I know in whose place I stand, in whose name, and Authority I speak; and as so speaking, I seem sent with my great Lord's NONLATINALPHABET, well done thou good,
I know in whose place I stand, in whose name, and authority I speak; and as so speaking, I seem sent with my great Lord's, well done thou good,
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Consider what 'tis to be always preaching the Gospel to the poor, and healing the broken hearted; what 'tis to preach deliverance to the captive, and recovering of sight to the blind, and to set at liberty them that are bruised:
Consider what it's to be always preaching the Gospel to the poor, and healing the broken hearted; what it's to preach deliverance to the captive, and recovering of sighed to the blind, and to Set At liberty them that Are Bruised:
Luke 4. 18. or as 'tis Luke 2. 79. to give light to them that sit in darkness, and in the shadow of death, and guide our feet into the way of of peace!
Luke 4. 18. or as it's Lycia 2. 79. to give Light to them that fit in darkness, and in the shadow of death, and guide our feet into the Way of of peace!
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All this thou art doing, whil'st thou art breeding such in thy Schools, maintaining such in thy Colledge, (for I cannot but speak of what is so firmly purposed,
All this thou art doing, whilst thou art breeding such in thy Schools, maintaining such in thy College, (for I cannot but speak of what is so firmly purposed,
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But much more is it so, to reap the fruits of it, as in the present return of those prayers, which shall begin to be put up for them whil'st here, so in the fuller answer of such prayers, when the gates of Heaven so knockt at, shall stand open to them, and their prayers, and Alms, as 'tis said of Cornelius, coming up for a memorial before God, shall eternally leave them in his presence: To carry this a little farther;
But much more is it so, to reap the fruits of it, as in the present return of those Prayers, which shall begin to be put up for them whilst Here, so in the fuller answer of such Prayers, when the gates of Heaven so knocked At, shall stand open to them, and their Prayers, and Alms, as it's said of Cornelius, coming up for a memorial before God, shall eternally leave them in his presence: To carry this a little farther;
what an increase it must be even of the pleasure of that place; to think when thou art thy self taken into the Choir above, that thou hast left those below, who, in the devotions they shall be keeping up by thy charity, shall be still joining in the Halelujahs that are sung there!
what an increase it must be even of the pleasure of that place; to think when thou art thy self taken into the Choir above, that thou hast left those below, who, in the devotions they shall be keeping up by thy charity, shall be still joining in the Hallelujahs that Are sung there!
O happy proof of the communion of saints! happy proof of thy faith in that communion! happy effect of thy charity, the proof of that faith! thus to unite the Church militant with that which is triumphant, and by that excellent, that heavenly work thou hast appointed those maintain'd by thy charity here,
Oh happy proof of the communion of Saints! happy proof of thy faith in that communion! happy Effect of thy charity, the proof of that faith! thus to unite the Church militant with that which is triumphant, and by that excellent, that heavenly work thou hast appointed those maintained by thy charity Here,
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And indeed how suitable will it be to the entertainments of glory, to think that thou hast settled that course of piety, that excellent discipline in the rules of good life by thee founded, which will be always sending new inhabitants thither!
And indeed how suitable will it be to the entertainments of glory, to think that thou hast settled that course of piety, that excellent discipline in the rules of good life by thee founded, which will be always sending new inhabitants thither!
And when thou hast thought of these things, (that I may bring this to that part of the argument of my text, whereby I have been endeavouring to shew the great necessity, and advantage of doing such great, and extraordinary charities in this life, ) think once more happy soul!
And when thou hast Thought of these things, (that I may bring this to that part of the argument of my text, whereby I have been endeavouring to show the great necessity, and advantage of doing such great, and extraordinary charities in this life,) think once more happy soul!
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But if neither harvest can be reaped by thee, or any else, but according to the seed-time, we have here; If no joy can be entred into, but by what we prepare our selves for of it in this life;
But if neither harvest can be reaped by thee, or any Else, but according to the seedtime, we have Here; If no joy can be entered into, but by what we prepare our selves for of it in this life;
then let this be a perswasive motive to the liberal heart, to be still devising liberal things: Is. 32. 8. I trust he, for whom I speak, hath too well devised, to repent of what he hath done;
then let this be a persuasive motive to the liberal heart, to be still devising liberal things: Is. 32. 8. I trust he, for whom I speak, hath too well devised, to Repent of what he hath done;
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We know, who they are, who bark at the moon in its greatest splendor; We know, who it is, is the father of lyes, whose interest it is, to traduce the best actions:
We know, who they Are, who bark At the moon in its greatest splendour; We know, who it is, is the father of lies, whose Interest it is, to traduce the best actions:
Would we know, whether any thing comes from Heaven, see then whether Hell opposes it? Do the wicked, do the profane, do men of worldly minds, and carnal interests, men of dissolute lives, and corrupt principles, set themselves against it? are they afraid the rule may be too strict,
Would we know, whither any thing comes from Heaven, see then whither Hell opposes it? Do the wicked, do the profane, do men of worldly minds, and carnal interests, men of dissolute lives, and corrupt principles, Set themselves against it? Are they afraid the Rule may be too strict,
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or serious? Piety, or Learning too earnestly contended for? Be sure thou art in the right, whoever art thus opposed: 'tis good certainly, whatever hath such enemies; fear not to go on; finish the work;
or serious? Piety, or Learning too earnestly contended for? Be sure thou art in the right, whoever art thus opposed: it's good Certainly, whatever hath such enemies; Fear not to go on; finish the work;
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But as I would bespeak the worthy benefactor of such charities, as I would have nothing should intervene, to snatch away the reward, that belongs to such eminent designs; as I would have nothing to hinder him of the prize, who is so near the end of the race:
But as I would bespeak the worthy benefactor of such charities, as I would have nothing should intervene, to snatch away the reward, that belongs to such eminent designs; as I would have nothing to hinder him of the prize, who is so near the end of the raze:
So I cannot but on this occasion address to you, the worthy Trustees for the same, that nothing should dishearten you from discharging that trust, which is so intirely, and with so just a confidence committed to you:
So I cannot but on this occasion address to you, the worthy Trustees for the same, that nothing should dishearten you from discharging that trust, which is so entirely, and with so just a confidence committed to you:
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that though his heart be with you, (thus much I am allowed to say from him,) he forbears to give you his presence, as knowing, that his good intentions can never be better explain'd,
that though his heart be with you, (thus much I am allowed to say from him,) he forbears to give you his presence, as knowing, that his good intentions can never be better explained,
The feeding the hungry, the cloathing the naked, the instructing the ignorant, the reforming ill manners, the quickening Vertue, the giving the best Principles of Piety,
The feeding the hungry, the clothing the naked, the instructing the ignorant, the reforming ill manners, the quickening Virtue, the giving the best Principles of Piety,
and true Religion, the breeding up youths for good Trades, or for the Ʋniversity, and the good Learning they are to proceed in there, these are things you will never repent, that you have been imployed in;
and true Religion, the breeding up youths for good Trades, or for the Ʋniversity, and the good Learning they Are to proceed in there, these Are things you will never Repent, that you have been employed in;
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considering, that as 'tis the Charity of a Bountiful Patron to provide for all this, so 'tis no less yours, to see all well executed, no less your lasting Charity, as well as his, to set that Excellent Example to those, who shall succeed in the same Trust, which will always make it so.
considering, that as it's the Charity of a Bountiful Patron to provide for all this, so it's no less yours, to see all well executed, no less your lasting Charity, as well as his, to Set that Excellent Exampl to those, who shall succeed in the same Trust, which will always make it so.
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Nor must I altogether pass by those, for whom you are doing this; the Children I mean, who are the subjects of the Charity: Think ( little Ones, ) you of this, and those of the neighbouring School founded by the same hand; Think those too, who are like to share in that farther, nobler Charity intended by the same liberal heart, (for I would suppose you all my present Auditors, ) what is doing for you; If not yet,
Nor must I altogether pass by those, for whom you Are doing this; the Children I mean, who Are the subject's of the Charity: Think (little Ones,) you of this, and those of the neighbouring School founded by the same hand; Think those too, who Are like to share in that farther, Nobler Charity intended by the same liberal heart, (for I would suppose you all my present Auditors,) what is doing for you; If not yet,
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Shall I give you the prospect of what you may be, what preferment you may attain, what places you may come to fill and adorn in Church, and State? rather what is it, you may not be?
Shall I give you the prospect of what you may be, what preferment you may attain, what places you may come to fill and adorn in Church, and State? rather what is it, you may not be?
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This is the way to be offering praise to God, by thus ordering your conversation aright, Psal. 50. 23. This the way best to celebrate the bounty of your Founder, not to let it be in vain bestowed upon you.
This is the Way to be offering praise to God, by thus ordering your Conversation aright, Psalm 50. 23. This the Way best to celebrate the bounty of your Founder, not to let it be in vain bestowed upon you.
Is there that proneness in the rich in this world to be highminded, and trust in uncertain riches? Is there that in the swelling of their wealth, that swells the poor bubble, till it be ready to break? 1. Is the Flattery, they are subject to from others? 2. the Flattery, they are so apt to act towards themselves? 3. Are those many lusts fed,
Is there that proneness in the rich in this world to be High-minded, and trust in uncertain riches? Is there that in the swelling of their wealth, that Swells the poor bubble, till it be ready to break? 1. Is the Flattery, they Are Subject to from Others? 2. the Flattery, they Are so apt to act towards themselves? 3. are those many Lustiest fed,
2. But is there too so very little reason they have to be thus high-minded, as 1. From the uncertainty of the riches they so much trust in? so 2. From the certainty of much better riches to be had by trusting in the living God?
2. But is there too so very little reason they have to be thus High-minded, as 1. From the uncertainty of the riches they so much trust in? so 2. From the certainty of much better riches to be had by trusting in the living God?
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II. Is the Duty here required, whereby to evidence this trust in him, to do good, to be rich in good works, ready to distribute, willing to communicate? III.
II Is the Duty Here required, whereby to evidence this trust in him, to do good, to be rich in good works, ready to distribute, willing to communicate? III.
Is the great encouragement to this Duty in the glorious reward that attends it, laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life?
Is the great encouragement to this Duty in the glorious reward that attends it, laying up in store for themselves a good Foundation against the time to come, that they may lay hold on Eternal life?
Hast thou considered (Oh vain man!) what 'tis thou art proud of? a little yellow Dust, a little thick Clay, things made for the canker and rust; (for that's the best that can be said of gold, and silver, ) The food of Moths, the Mother, or Daughter of Corruption; (for such is thy purple, and fine linen, such thy sumptuous fare, ) are these the mighty purchase for the reason, ••d understanding, the hopes, and desires of an immaterial, immortal being (such thou art,
Hast thou considered (O vain man!) what it's thou art proud of? a little yellow Dust, a little thick Clay, things made for the canker and rust; (for that's the best that can be said of gold, and silver,) The food of Moths, the Mother, or Daughter of Corruption; (for such is thy purple, and fine linen, such thy sumptuous fare,) Are these the mighty purchase for the reason, ••d understanding, the hope's, and Desires of an immaterial, immortal being (such thou art,
But supposing the things themselves to be ever so valuable, supposing thou wert ever so wealthy, ever so laden with this thick Clay: What is there he hath to be proud of, who hath received all, he hath?
But supposing the things themselves to be ever so valuable, supposing thou Wertenberg ever so wealthy, ever so laden with this thick Clay: What is there he hath to be proud of, who hath received all, he hath?
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If it be what thou needest, Is not thy indigence greater, than their's, whose wants are more easily supplyed? whose infirmities are not so importunate, and craving?
If it be what thou Needest, Is not thy indigence greater, than their's, whose Wants Are more Easily supplied? whose infirmities Are not so importunate, and craving?
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why is thy heart so lifted up for that, in which thou art only a Steward, (and 'twill import thee to be a faithful one,) only the Servant of the poor, for whom thou hast received it?
why is thy heart so lifted up for that, in which thou art only a Steward, (and it'll import thee to be a faithful one,) only the Servant of the poor, for whom thou hast received it?
Hence that of the wise man, Prov. 3. 27. withhold not good from them to whom 'tis due, (NONLATINALPHABET from the Lords of it, those in whom the right, and propriety is,) when it is in the power of thine hand to do it:
Hence that of the wise man, Curae 3. 27. withhold not good from them to whom it's due, (from the lords of it, those in whom the right, and propriety is,) when it is in the power of thine hand to do it:
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Let St. Basil give us the comment. NONLATINALPHABET, NONLATINALPHABET, NONLATINALPHABET, NONLATINALPHABET. 'Tis the bread of the hungry, which thou detainest among thy stores,
Let Saint Basil give us the comment.,,,. It's the bred of the hungry, which thou detainest among thy stores,
Shall I shew thee poor unregarded Lazarus lying at thy door, abandon'd only to the Charity of thy dogs (less Churles than their Master!) to lick his sores?
Shall I show thee poor unregarded Lazarus lying At thy door, abandoned only to the Charity of thy Dogs (less Churls than their Master!) to lick his sores?
But shall I shew thee too, thine own door shut against thy self? shall I shew thee soon turn'd out of the possession of all? for that uncertainty too attends these things;
But shall I show thee too, thine own door shut against thy self? shall I show thee soon turned out of the possession of all? for that uncertainty too attends these things;
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Or shall I shew thee in the mean time all withheld from thee, whilst thou art in this plenty? thy drunkeness, and Surfeiting, leaving thee neither the palate to relish,
Or shall I show thee in the mean time all withheld from thee, while thou art in this plenty? thy Drunkenness, and Surfeiting, leaving thee neither the palate to relish,
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If life and health be otherwise lengthen'd out to thee, yet as the wise man speaks Eccles. 5. 12. will thy abundance suffer thee to sleep? Are not fears, and dangers, cares,
If life and health be otherwise lengthened out to thee, yet as the wise man speaks Eccles. 5. 12. will thy abundance suffer thee to sleep? are not fears, and dangers, Cares,
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What for the boils, ch. 2. 7. for diseases, and maladies, (the fruits of thy intemperance!) to smite thee in, from the sole of the foot unto the crown:
What for the boils, changed. 2. 7. for diseases, and maladies, (the fruits of thy intemperance!) to smite thee in, from the sole of the foot unto the crown:
See now the difference between him, who hath nothing to loose, and him, whom the abundance of his riches is always exposing to those losses, than which nothing can be greater,
See now the difference between him, who hath nothing to lose, and him, whom the abundance of his riches is always exposing to those losses, than which nothing can be greater,
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As well may the mariner be proud of the wind, that fills his sails, but at the same time, blows up the storm to endanger him, and the vessel in which he is sailing:
As well may the mariner be proud of the wind, that fills his sails, but At the same time, blows up the storm to endanger him, and the vessel in which he is sailing:
He's every moment in danger of shipwrack, and yet he will be putting abroad the sails, which are bearing him to the sands, and rocks, on which he must split.
He's every moment in danger of shipwreck, and yet he will be putting abroad the sails, which Are bearing him to the sands, and Rocks, on which he must split.
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Now this will take in both our second, and third general, both the duty here laid down viz. of doing good, and being rich in good works, being ready to distribute, willing to communicate;
Now this will take in both our second, and third general, both the duty Here laid down viz. of doing good, and being rich in good works, being ready to distribute, willing to communicate;
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and the encouragement to it in the glorious reward that attends it, as 'tis laying up in store for our selves a good foundation against the time to come, that we may lay hold on eternal life.
and the encouragement to it in the glorious reward that attends it, as it's laying up in store for our selves a good Foundation against the time to come, that we may lay hold on Eternal life.
Thou art at last convinced of the uncertainty of thy riches, (pray God thou art so!) 'tis thy interest, thy eternal interest to make something sure: and thou hast, how to do it.
Thou art At last convinced of the uncertainty of thy riches, (pray God thou art so!) it's thy Interest, thy Eternal Interest to make something sure: and thou hast, how to do it.
NONLATINALPHABET, says the good Father, why seekest thou thy fellow-servants, which whom do deposit it: NONLATINALPHABET, Christ stands ready to receive, and secure all thy stores:
, Says the good Father, why Seekest thou thy Fellow servants, which whom doe deposit it:, christ Stands ready to receive, and secure all thy stores:
Thou art afraid, thou shalt one day want; Cast thy bread upon the waters, ('tis the best, the most fortunate adventure thou canst make,) thou shalt find it after many days:
Thou art afraid, thou shalt one day want; Cast thy bred upon the waters, (it's the best, the most fortunate adventure thou Canst make,) thou shalt find it After many days:
for thou knowest not, what evil shall be upon the Earth: Knowest thou not what evil shall be upon the Earth? therefore says the worldling provide for the evil day; and so too says the divine answer:
for thou Knowest not, what evil shall be upon the Earth: Knowest thou not what evil shall be upon the Earth? Therefore Says the worldling provide for the evil day; and so too Says the divine answer:
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NONLATINALPHABET, give a portion to God himself; to his honour, and service. NONLATINALPHABET, take away some-thing from thy luxurious belly, consecrate it to the Spirit.
, give a portion to God himself; to his honour, and service., take away something from thy luxurious belly, consecrate it to the Spirit.
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NONLATINALPHABET, Thou would'st build thee beautiful, and great houses, I forbid it not; NONLATINALPHABET, but build them not on earth; NONLATINALPHABET NONLATINALPHABET, build thee Tabernacles in Heaven;
, Thou Wouldst built thee beautiful, and great houses, I forbid it not;, but built them not on earth;, built thee Tabernacles in Heaven;
NONLATINALPHABET, why art thou so madly set upon things that are flitting, and must stay behind thee here? They are St. Chrysostom 's words. Ad pop. Antioch. Homil. 2. p. 36, 37.
, why art thou so madly Set upon things that Are flitting, and must stay behind thee Here? They Are Saint Chrysostom is words. Ad pop. Antioch. Homily 2. p. 36, 37.
and what should'st thou do but fly after them? let thy affections, (as the Apostle advises,) be set on things above, and thou hast made the flight: imploy thy wealth on what leads thither; every Alms given to the poor,
and what Shouldst thou do but fly After them? let thy affections, (as the Apostle advises,) be Set on things above, and thou hast made the flight: employ thy wealth on what leads thither; every Alms given to the poor,
you have it Luke 16. 9. make to your selves friends of the mammon of unrighteousness, that when you fail, they may receive you into everlasting habitations.
you have it Lycia 16. 9. make to your selves Friends of the mammon of unrighteousness, that when you fail, they may receive you into everlasting habitations.
I have but one word more, and that is, what the Apostle hath given us in his excellent description of charity, 1 Cor. 13. 4, 5, 6, 7, 8. a description which ought to make us in love with the Duty;
I have but one word more, and that is, what the Apostle hath given us in his excellent description of charity, 1 Cor. 13. 4, 5, 6, 7, 8. a description which ought to make us in love with the Duty;
for is it to be good, is it to be happy, that we are ambitious of? and what can more amply set out either? for to say of any person, He is one who suffereth long, One who is kind, One who hath no envy in him, One who vaunteth not himself, is not puffed up; hath no pride:
for is it to be good, is it to be happy, that we Are ambitious of? and what can more amply Set out either? for to say of any person, He is one who suffers long, One who is kind, One who hath no envy in him, One who vaunteth not himself, is not puffed up; hath no pride:
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One who rejoyceth not in iniquity but rejoyceth in the Truth: One who beareth all things, believeth all things, hopeth all things, endureth all things:
One who Rejoiceth not in iniquity but Rejoiceth in the Truth: One who bears all things, Believeth all things, Hopes all things, Endureth all things:
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and what is there you can say, that is greater, what more advantageous to human nature? Now all this is Charity: 'tis the Grace that sanctifies every condition here, the Grace that makes every condition happy, the Grace that must, (because it self is not only the pledge,
and what is there you can say, that is greater, what more advantageous to human nature? Now all this is Charity: it's the Grace that Sanctifies every condition Here, the Grace that makes every condition happy, the Grace that must, (Because it self is not only the pledge,
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