The Blessedness of Being Bountiful, Pages 50-138
Which Promiſe is the ſame in ſubſtance (abating the high Metaphors) with what (in plainer and more intelligible words, according to the Language of thoſe Times) we finde elſewhere thus expreſſed; that the righteouſneſs of him that is bountifull, ſhall endure for ever, i. e. he ſhall never be other, than a giver, he ſhall alwayes have wherewithall to give, and wealth and riches ſhall Pſal. 112. 3. 9.(as conſtant inhabitants) be in his houſe. I could heap up many places of Scripture more to the ſame purpoſe. That of the Prophet before mentioned, that by Iſa. 32. 8.liberal things the liberal man ſhall stand, when others fall to decay. That of the ſame Prophet, that he that walketh righteouſly, (of 33. 16, 17.which righteous walking Almeſgiving (as I told you before) is a part) ſhall dwell on high, (the proper ſituation for ſtrength,) his place of defence ſhall be the munitions of rocks, (not to be ſtormed or undermined,) bread ſhall be given him, and his waters ſhall be ſure; ſo as not to be ſtarved or famiſhed out of his fortification, placed in the Divine Protection, &c. But I forbear, that I be not too tedious in ſo copious an Argument.
In a word, by this means that Quickſilver-wealth, that is ſo volatile, that ordinarily it makes it ſelf wings to fly away, (by offering Pro. 23. 5.Temptations to the owner to waſte it in riots and debaucheries, or to the Robber to take it away by fraud and violence) is fixed and kept conſtant to its Poſſeſſor: and uncertain riches 1 Tim. 6. 17.(as the Apoſtle calls them,) being joyn'd with wiſdom and righteouſneſs, (true Godlineſs and Alms,) Pro. 8. 16.become durable and abiding.
Whereas, on the contrary, the withholding what is meet from the good uſes wherein Providence calls for it, tendeth to Poverty; Prov. 11. 24.i. e. is the ready ready way to undoe a man even in this world. For, (as conſtant Experience ſhewes) moſt men are wont to make little Conſcience, (when they have ability and opportunity to do it,) of getting what they can from ſuch an one as is noted to be ſordidly tenacious; every one contributing either his wiſhes or his help to the pillaging of him: and Gods Curſe alſo ſeconds ſuch attempts (though unjuſt, as from men, juſtly,) blowing Hag. 1. 9.upon ſuch Eſtates, till he hath blown them away (as your Margin in the place quoted reads it) which a ſordid Parſimony ſcrapes together, and holds faſt by humane contrivance and endeavour. Thus you ſee the Security that Giving yields to our preſent enjoyments, beyond Receiving.
(2.) This Portion is rendred more comfortable to us in the uſe of it, by Giving, than by Receiving. And this from a twofold cauſe.
1. From the ſatisfaction that a bountifull giver hath in his own Conſcience, that he ſpends out of that Eſtate which is clearly and entirely his own: a ſatisfaction, which (how good a Title ſoever one hath as to men) no perſon can have, as to God, but he. For whereas all our Eſtates are held of God as their Supreme Lord, (and that, under ſuch and ſuch charges and Duties to iſſue out of them to pious and charitable uſes;) it follows, that except thoſe uſes be firſt duely ſatisfied, we have juſt reaſon to fear a forfeiture, and thereupon to queſtion our legal Title, in foro Dei, to the remainder. For, by taking from that Lump or Heap from which Gods portion is not ſeparated, we are in continual hazard of devouring that which Prov. 20. 25.is holy, together with that which is our own propriety; i. e. of committing Sacriledge, which of all ſins doth moſt forfeit our ſelves and what we have to Gods Exchequer. Whereas, on the contrary, the liberal Perſon that bountifully diſchargeth all theſe Payments, is free from that ſcruple. For, as the paying of Firſt-fruits, Deut. 26. 11.under the Law, unto God, diſcharged the remainder of each years profits, to be freely and comfortably made uſe of by the Owner: ſo doth Almes, under the Goſpel, given proportionably to what we poſseſs, (as our Saviour tells the Phariſees) make our Lu. 11. 41.whole Eſtates, in point of Conſcientious uſe, clean unto us.
2. From the true comfortable reliſh of the natural good which the Creatures afford with Gods bleſſing; which the ſordid Receiver never taſtes ſo ſweetly as the bountifull Giver. For (beſides that the great gatherers of worldly riches do many times through ſordid penuriouſneſs, deny themſelves, as well as all others, the enjoyment of what they have, and have not the heart to eat Eccleſ. 6. 2.thereof;) it often falls out that cares and fears and other uncomfortable Paſſions which ſuch men are ſubject unto, when they do eat, make their bread to them like Pſ. 102. 9. Prov. 20. 17.aſhes, and fill their mouths with gravell, as the Scripture phraſeth the uncomfortable uſe of thoſe Creatures to ſome that are the comfortable food of other men. So that the bountifull man, whoſe generoſity ſets him above thoſe vexing diſtempers, enjoyes more of the Creature it ſelf in far meaner accommodations, than he that hath the good things of the world in the greateſt affluence, with the ſordid attendance of thoſe diſquieting Paſſions that are wont to wait on penurious parſimony and covetouſneſs. So that a little (if it be but a little) that a righteous Pſ. 37. 16.(i. e. the charitable) man hath, is in this reſpect better than the riches of many ſuch wicked: And if, (for ſo it often falls out, as will by and by appear more fully) the Bleſſing of God upon bountifull givers make them really rich; he makes them herein (withall) richer than all others of equal or greater Eſtates, that he addes no Prov. 10. 22.ſorrow with it.
(3.) But the greateſt advantage of all, (in reference to his Portion in this life) accrewing to the generous and religious Giver, is that which the worldly man moſt looks after, [Improvement and Increaſe;] which (even in mens Temporal Eſtates) is acquired alſo by Bounty rather than by Covetouſneſs and Parſimony. For indeed, though ſuch perſons as give liberally, are ordinarily ſaid to be too free to be fat; and the more a man takes from the heap, (in humane judgement,) he makes it ſo much the leſs: yet herein we often judge by falſe Meaſures, and might, if we duely weighed things, finde our ſelves as often confuted by Experience it ſelf. For it is from thence, that thoſe ſpeeches of Solomon got the reputation of Proverbs, that there is that thus ſcattereth and yet increaſeth; Prov. 11. 24, 25.and that the liberal ſoul, though free, becomes fat (to croſs the former Sawe,) and he that watereth others, is watered (plentifully with Gods benediction in the ſame kinde) himſelf.
Whence it is, that Giving, in the Scripture, is frequently compared to ſowing, wherein the ſeed doth not (as one ſaith) perire, but parturire; it is not loſt, but impregnated by the Soyl on which it falls, and made fruitfull; God increaſing to bountifull givers the fruits of their righteouſneſs (i. e. the 2 Cor. 9. 3, 9, 10.Eſtates which their Almes doe ſcatter;) and making all Grace, (that is, all ſorts of effects of his own Bounty,) towards ſuch to abound; and giving them all ſufficiency in all things; and even thoſe (among the reſt) of which they ſeem, by beſtowing ſo much on others, to endanger the not leaving what is ſufficient for themſelves.
So that (as an ancient Writer tells us,) the breasts of Charity the more they are ſucked, breed the more milk; the Woman of Sarepta's Barrel and Cruſe have no 1 Kings 17. 16.bottom, whiles ſhe is charitable to Gods Prophet; and the Miracle of our Saviour, (in a ſort) is daily acted over and over, whiles, as in his, ſo in the bountifull donours hands, the loaves Matth. 14. 19, 20. 15. 36, 37.as they are diſtributed, multiply.
Very ingenious, to this purpoſe, is the compariſon that one makes betwixt the Expences that men are at to maintain their Luſts, and thoſe that they charge themſelves withall to charitable Uſes; to the eating a Field of Corn in the blade, (as is uſual when it is rank,) by Horſes and Sheep. The teeth of Luſts in an Eſtate, though never ſo great, are like (ſayes he) to thoſe of Horſes in ſuch a Field, that tear up the Corn by the roots; but thoſe of the poor, like the teeth of Sheep, that by cropping it moderately make it ſpread and increaſe.
And the ſtory Melancthon (as I find him quoted) tells us of a certain good Biſhop, is very proper to this purpoſe. The good man upon a journey being compaſſed about by a crowd of poor people (who, knowing his charitable minde, begged his Almes) commands his ſervant that managed his expences, to give them three Crowns, which fell out then to be all he had in Purſe. The ſervant (conſidering the many occaſions that in travelling fall out) thought it good husbandry in his preſent circumſtances, to curtail the Charity of his Maſter, and ſave one of the three; withall, telling his Maſter how thrifty he had been for him. They had not travelled much further, when certain great Perſonages meeting them, and knowing formerly the Biſhops bountifull diſpoſition, gave the ſame Servant for his Maſters uſe 200 Crowns. Which Bounty when his Maſter underſtood, he preſently expreſſed his diſpleaſure thus to his Servant for his former unſeaſonable Providence. Thou (ſaith he) haſt clearly loſt me an hundred Crowns. For thou gaveſt the Poor but two Crowns when I bade thee give three: and now God hath ſent me but two hundred: ſi autem tres dediſses, trecentos accepiſſes, if thou hadſt given the third Crown too, theſe two hundred had been three.
Be the credit of the ſtory with the Author or Relater: but I am ſure, the Moral of it, (if it be a fable,) is good, and fully to our preſent purpoſe; to ſhew how mans Bounty engageth God's; and we never loſe more, than by what we think we ſave from pious and charitable Uſes to adde to our own Eſtates.
And the Reaſon upon which this great Truth is bottomed, is this; that (as Solomon tells us) he that hath pity upon the Poor Prov. 19. 17.doth, (in the rendring of the Vulgar out of the 72.) Domino foenerari; he lends upon uſury to the Lord, who is the beſt Creditor, and ſure in ſuch caſes to repay the Principal Money with ample Intereſt; even to an hundred fold in this life (as his promiſe Mat. 19. 29.runs, verified in the former ſtory) beſides the Intereſt upon Intereſt, accumulated, in life everlaſting.
Whereas, on the other ſide, the hoording receiver (as St. Ambroſe again tells the Rich man in the Goſpel) neſcit ſtruere divitias, is indeed ignorant of the true Art of thriving which he profeſſeth; for he takes the wrong way to Riches, whiles he deals only with men that may break, (by a thouſand accidents, as well as, which too often falls out, through a diſhoneſt Deſign;) and ſo often loſeth the Intereſt with the Principal; and refuſeth to truſt God for his Creditor, who can never fail by caſualty, and (to be ſure) never will by deceitfulneſs, and couſenage.
And thus have you ſeen, by what I have ſaid, that (even in this Life) the Concerns of the Giver (as to point of Profit) are in a better Condition every way, than thoſe of the Receiver. And they are no leſs ſo
2.) In Sickneſs and Death. For whereas the ſordid Receiver uſually hath a dolefull and uncomfortable Time of it, and receives the ſentence of death in himſelf with a great deal of horrour; whiles (partly) the omiſſion of the good that was in the power of his hand to have done, purſues him with guilt, and (partly) the conſideration that he and his beloved Mammon muſt now eternally part company, and nothing of all that he enjoyed can deſcend into the grave after him, afflicts him Pſ. 49. 17.with grief, and (partly) the ſettlement of what he hath unconſcionably gathered diſtracts him with cares, and (laſtly) the uncertaintie of his Eternal Eſtate, which he hath formerly neglected, oppreſſeth him with juſt and deſerved fears: the bountiful Giver, (if, at leaſt, he hath managed his Charities with Religious Principles) either hath, or hath cauſe to have, an eaſie and peaceable Paſſage out of this world, a true foreign, in all reſpects. Whiles he is aſſured by Gods Promiſe, that he will ſtrengthen him upon Pſal. 41. 3.his bed of languiſhing, and make all his bed in his ſickneſs: whiles the leaving his earthly goods lies not near his heart, having continually kept the cares of keeping them at a diſtance from it; and the Conſcience of his good deeds in this world, and the comfortable aſſurance of the Friendſhips he hath made in another world, diſmiſs him hence with that applauſe, which the vain Emperour Auguſtus apud Suetonium.once fondly called for of thoſe friends which aſſiſted him in his laſt Agonies.
3.) After Death: whereas there are are two things (in reference ſtill to this world) which commonly men when they come to die are concerned for, (their Memory, and their Poſterity;) both theſe alſo are ſecured to the bountifull Giver.
(I.) His Memory, which Solomon Eccleſ. 7. 1:tells us is better than precious oyntment, (to embalm and keep Men from putrefaction when they are dead:) the ſame holy Author tells us, ſhall be bleſsed. All men Pro. 16. 7.will ſpeak of ſuch an one with juſt commendations, and bury his Infirmities in his Grave, as thinking themſelves obliged to have his good deeds only in everlaſting remembrance. The good woman that ſpent her Box of precious oyntment upon our Saviours feet, received from him another oyntment far more precious; in the aſſurance he gave her, that whereever that Goſpel ſhould be preached Mat. 26. 13.in the world, that good deed ſhould be told in memorial of her.
But of the tenacious Receiver (whom in oppoſition to the liberally righteous the wiſe man calls Prov. 16. 7. ſuprà.the wicked) he ſayes withall, that his memory ſhall rot, i. e. not only periſh, but alſo ſtink and be offenſive whiles it is periſhing, in the noſtrils of Poſterity: and though he take as great care as Abſalom 2 Sam. 18. 18.did in his life-time, to raiſe himſelf the moſt magnificent Monuments to preſerve his Name, when he is dead, yet they ſhall ſerve only (as they ſay his Pillar doth) to invite Survivors to caſt ſtones at, in deteſtation of his Memory.
(2.) His Poſterity, and remaining Relations enjoy an entayled Bleſſing on the Eſtate which the liberal man leaves behinde him; and that in the largeſt extent that can rationally be deſired. And no wonder: For by his Charity he hath engaged God to be the Executor of his Will, the Husband of his Widow, and the Guardian to his Fatherleſs Children. And under his Tuition (the Pſalmiſt aſſures us, both by Promiſe, and anſwerable Experience to back it) they ſhall be well looked to. For (ſaith he) the man who is mercifull and lendeth, (ſometimes Pſal. 37. 25, 26.lending is as true a Charity as giving) his ſeed ſhall be bleſſed. And he makes it good by an Experimental Obſervation of his own; I have been young and now am old, but I never ſaw the charitably righteous forſaken, nor his ſeed begging their bread.
Whereas, the Poſterity of the ſordid Receiver have no ſuch proviſion made for them, but (as to any Divine Promiſe) are left to the wide world, without any aſſurance of being thus cared for by him. So that (however they fare, when the Parent is gone, upon the account either of common Providence, or (if they prove better than their Anceſtor) by Divine Benediction as the reward of their perſonal Piety; yet) the comfort hereof can no way lighten the cares and fears of his dying Bed: becauſe he hath no warrant to expect any better event to befall them, than the Prophetical Curſe beſtowed upon Judas, to be continually Vagabonds Pſal. 109. 10, 11, 12, 13, 14, 15.and begge, &c. And Experience too often proves that Curſe to extend farther than the Perſon it was principally meant for; even to the Children of all thoſe who (like him) remembred not to ſhew mercy. It being a thing of common obſervation, that the more the covetous Father leaves his Poſterity, the more certain Prey they become to as covetous Tutors and Guardians; or, if they eſcape them, are (too often) worſe handled by their own prodigal Luſts; which (before the third Generation) ſcatter all that with the forke, which the carefull Predeceſſor gathered with the Rake. So that frequently within one mans Memory a great Eſtate, in one and the ſame Family, is both gotten and ſpent; and ſpent in fewer moneths it may be than it was years in getting. It is an handſome Memento that one of the Ancients (before mentioned) gives the ſordid gatherer: Thou takeſt care, ſaith he, to oblige thy Heir by employing the contrivances of thy gray head to augment the Eſtate thou intendeſt to leave him. Alas, Wretch, (ſaith he) thou art miſtaken. Thy young Spark odit incrementa haereditatis ſuae, ad damna feſtinat; thinks thou art getting too long, and would fain have thee make an end of thy Trade of gaining, that he may begin his of ſpending what thou haſt already gained.
And thus have I ſhewn you the advantage that in point of Profitableneſs, Giving hath beyond Receiving, in reference to this world, and the Concerns thereof; both in Life, in Death, and after Death. But the greateſt Inſtance of the Profit that comes thereby, is
(2. In reference to the World to come. For (although there be no proper Merit in Bounty, how large ſoever, or however well qualified, to purchaſe everlaſting happineſs; (no, far be ſuch a thought from the breaſt of any charitable man;) for, our good in this life, be it what it will, extends not to God, as it muſt, if it Pſ. 16. 2.properly deſerve any thing at his hands: yet) whiles we extend our bounties to the Saints that are on earth, with ſuch diſpoſitions as God requires, we come under a capacity of being rewarded with eternal felicity, by vertue of his Promiſe; who hath aſſured us, that he will not forget our work Heb. 6. 10.and labour of love in this kinde: and if we thus ſow to the Spirit, Gal. 6. 7, 8.by taking opportunities of doing good, we ſhall of the Spirit reap life everlaſting. Upon the account of which ſecurity of Divine Promiſes, a good man by his Charities may have a ſtock going in another world while he lives, and when he comes to die, may tranſport, by Bills of Exchange (as it were) that cumberſome wealth, which no man can, (as the Pſalmiſt Pſ. 49. 17.ſaith) carry with him in kind: and thus do our good works follow Apoc. 14. 13.us into Heaven which we did upon Earth; and the more they here abounded to the relief of others, the more will they abound Phil. 4. 17.there (as Fruits of the Spirit) to our account. When God and the truely charitable man come to reckon, (O happy reckoning!) with what infinite ſatisfaction ſhall he finde all his great and numerous Debts to Gods Juſtice by the blood and merit of Chriſt eternally cancel'd, and his good deeds only booked by God (acknowledging himſelf by his gracious Promiſe his debtour;) to be everlaſtingly rewarded; and that ſo punctually, that not ſo much as a cup of cold water beſtowed upon Matth. 10. 41.a charitable account ſhall be forgotten.
In this reſpect it is, that our Bounties are ſaid to make us Luk. 16. 9.friends to receive us into everlasting habitations; to wit, ſuch, as (in Gods name and for his ſake) receive from us: who, as they aſſiſt us whiles they live here, by their prayers to obtain them; and by acknowledging the receipt of what we beſtow on them in their thanks to God for us, do (as it were) give us thoſe Bills of Exchange which I before ſpake of to draw upon God for them: ſo, when they die, and arrive at the ſame place of happineſs themſelves, they perſonally atteſt to thoſe Charities they have received, to make good our Title to thoſe Bleſſed Manſions.
And thence it is, that our Saviour (acquainting us with the form of the Proceedings in the laſt Judgement,) doth not only tell us, that our Charities will then be the great matters on which we ſhall be tryed: but alſo, not obſcurely intimates, that the Teſtimonials of his poor members then preſent, will ſtand us in great ſtead, as our witneſſes; for ſo that phraſe ſeems to import, Foraſmuch as ye have done it Mat. 25. 40.for the leaſt of theſe my Brethren, (who are here ready to atteſt it) ye have done it unto me.
Whereas, on the contrary, the ſordid and tenacious Receiver, as he in his life-time loved his wealth too well to lay it out, though for the good of his Soul, (amator mammonae potiùs quam animae, in St. Cyprians phraſe) and therefore hath no good works there recorded, no ſeed ſown in that Countrey, to yield him any fruit towards his account: ſo he hath never a friend there to open his mouth for him, and give him a friendly Teſtimony in that Judgment. And, by conſequence, how rich ſoever he was in this world, he muſt needs be poor, and naked, and every way miſerable in another: having had all his good things in this life, (as the rich Glutton in Hell is told to his …u. 16. 25.eternal diſcomfort,) he hath nothing to lay claim to in the next. Yea, (which is infinitely worſe) as he hath ſhewed no mercy upon Earth, ſo in the other world he ſhall have Judgment without mercy, Jam. 2. 13.and not receive a drop of comfort there, who denyed his very crums to his neceſſitous Brother here.
And thus have I juſtified the Doctrine of my Text fully, by the foundations of Reaſon it ſelf upon which it ſtands: and ſo diſpatched the ſecond part of my intended Diſcourſe upon it. I come now to my third and laſt undertaking, to give you an account of
III. The Inferences or practical Ʋſes which it affords us, by way of deduction from it. In five Particulars.
[1. It hence follows, that God hath put every mans preſent Bleſſedneſs, (at leaſt) in a great meaſure, in his own power.
For you ſee, the Acts by which it is very much to be promoted in this Life, are within the reach of his own choyce; ſuch the Acts of Giving are: and if a man (withall) take care to perform thoſe Acts according to the meaſures of true Chriſtianity, he may alſo thereby, as the Apoſtle ſaith, lay up in ſtore for himſelf a good 2 Tim. 6. 19.foundation againſt the Time to come, that he may lay hold on eternal life alſo.
Obj. Will it be here objected, that the contrary ſeems to be the more proper Inference, [That God hath rather dealt hardly with the greater part of Mankinde, in that he hath put them rather under a neceſſity of Receiving than a capacity of Giving, by reaſon of the narrowneſs of their Eſtates, and incumbrances of their worldly circumſtances?]
Sol. If ſo; I anſwer, (1) That the Giving in the Text extends not only to the donation of worldly wealth, but alſo, to all other wayes wherein one man may be gratuitouſly benefited by another; ſo that he that cannot give money or money-worth, is not excluded from this bleſsedneſs by his poverty; ſeeing there be other wayes of benefiting others, that put a man to no temporal expenſe. Our Counſels, and our Inſtructions, our Compaſſions, and our Viſits upon many occaſions to expreſs them, our good words (many Times) to men, and our Prayers to God, alwayes; are reall and great Charities, where we have nothing elſe to give. (2.) That, even in reference to temporal Gifts, as there be few men, but often meet with objects more neceſſitous than themſelves; ſo there are few ſo diſabled, but by their labours they might, if they would, not only maintain themſelves, but alſo be ſufficiently provided to allow ſomething out of their earnings to relieve thoſe who (either through age or impotency) cannot labour for their own ſubſiſtence. (3.) And that the greateſt part of thoſe whoſe temporall condition is ſtrait and uneaſie, yet diſable themſelves more by their Luſts. Thoſe Pence, yea Shillings and Pounds ſometimes, which divers ordinary Labourers and Handicraftſmen expend in needleſs company-keeping, in Pride of Apparel, and finer Fare than their condition and capacity will eaſily allow; might amount to conſiderable Charities, if employed that way. (4.) And laſtly, that not actual giving only, but intentional and diſpoſitive alſo, where power is wanting, will reach the bleſsedneſs of the Text; God accepting the deſire which a man hath, in ſuch caſes, in ſtead of the performance, which a man 2 Cor. 8. 12.hath not in his own power. Inſomuch that two mites are, from the Luk. 21. 3.poor Widow, accounted more, than the great Gifts of wealthy Benefactors. So that, though every man cannot in kinde equall the great charitable Donations of Kings and Princes; yet he doth not only equal but exceed them too, in Gods account, who hath a minde as large as theirs, though in a far meaner condition: and gives (for generoſity) 2 Sam. 24. 23.as a King, though (for Eſtate) he come ſhort of ordinary Subjects.
From all which, my firſt Inference appears not to be ill gathered; that the good God hath put this Bleſſedneſs ſo far in every mans power, that no man, if it be not through his own fault, is excluded from a capacity of obtaining it.
[2. It hence follows alſo, that thoſe men are ſo far enemies to their own Bleſsedneſs, as the import of this Text extends; who wilfully diſable themſelves to give, and unneceſſarily caſt themſelves upon a neceſſity of receiving; and receiving too, in a moſt diſhonourable and ungodly way, as too many doe.
(1. Such are thoſe (in the firſt place) who out of love to ſloath and idleneſs, chooſe rather to begg, or ſteal, than work for their living. Though indeed, as to this ſort of men, I needed not to have diſtinguiſhed betwixt begging and ſtealing; as if all that did needleſly begge, did not withall ſteal. For, the Truth is, every luſty Beggar and ſturdy Vagrant is a Thief; even while he beggs; and takes no more than is voluntarily given him. For ſo the Apoſtle plainly inſinuates, when he commands thoſe that ſtole to Eph. 4. 28.steal no more, but rather to labour with their hands that they may have to give to him that needeth. Whence it evidently follows, that he accounts him that was a Thief before, to be the ſame ſtill, and not to have left that Trade; who labours not, but lives upon the bounty of others, when by his labour he might put himſelf into a condition not to need it, yea, and to be able to contribute to others needs.
And indeed, ſuch an one is not only one way, but many wayes a Thief: and commits a complicated Theft in every Alms he receives.
(1.) He robs God of the Bountyes he beggs and takes of men for Gods ſake, as truely, as he robs his Neighbour, who in his name, without his order, takes up wares at any of your Shops. (2ly,) He robs himſelf of the gains which he might honeſtly make, and the Credit in which he might live, by a laborious Calling. And (3ly,) he robs thoſe that are truely poor, in divers reſpects: both by defrauding them of that portion of ſubſiſtence, which they are entituled unto out of his own earnings, if he laboured as he ſhould; and by diverting into a wrong Channel the Charities of others, which belong to them, whereby he eats the bread out of their mouths, and wears the Cloaths that belong to their backs; and laſtly, by obstructing and diſcouraging the Incomes and Revenues of general Bounty; which would be more plentifull to the really neceſſitous, if they were not overlay'd by ſuch ſupernumerary multitudes of importunate and clamorous Beggars, that deſerve not an Almes, and yet will not take an Anſwer.
(2. Such as take to that way of living, out of a falſe opinion of meriting thereby. Which is the courſe of all thoſe idle Drones and luſty Mendicants among the Papiſts, who make voluntary Poverty a Religious Profeſſion, and place a great degree of Chriſtian Perfection in a Vow of continual Begging: as if they were reſolved to give the flat lye to our Saviour Chriſt himſelf by inverting my Text; and pronounce, (in direct oppoſition to him,) that it is more bleſſed to receive than give. Theſe Perſons are not only equally criminal with others of the Tribe of idle Vagrants and luſty Beggars, for breaking Gods Commandment, that appoints all men to live by the labours of an honeſt Calling; but far more criminal than they, becauſe they blaſphemouſly entitle God himſelf to the Patronage of their diſorderly and irregular living; and affirm that which is an expreſs breach of his Law, to be a work of ſupererogation, that is, of greater perfection than it requires: and perſwade the poor people where they reſide, that to give to maintain their idle bellies, is an act of higheſt merit; whereas (indeed) it is the greateſt miſplacing of their Charity that can be, as being a direct abetting and encouraging them in a wicked and ungodly way.
(3. Such as through prodigal Expenſes upon their Luſts and Debaucheries, caſt themſelves into a neceſſity of receiving by vicious living. Wherein, beſides the depriving themſelves of that capacity wherein Gods Providence once placed them of contributing to their own Bleſsedneſs by Bounty; and the ſimple infelicity which they draw upon themſelves of needing Alms from others, who were once able to have beſtowed them upon others: they expoſe themſelves likewiſe to the aggravated miſery of receiving juſt reproaches with their relief, both from their own Conſciences, and the tongues of thoſe whoſe Charities they implore: and can hardly, without a great degree of impudence, dare to begg in Gods Name, who have reduced themſelves to Beggery in the Devils ſervice. To whom, indeed, (as to both the former ſorts alſo) your Bridewell is the moſt proper Almes-houſe, and the due Correction and Diſcipline thereof the moſt proper Almes. And yet,
[3. It hence follows alſo, that no man ought to deſpiſe any miſerable object, whoſe true Neceſſities call upon him for his Bounty: either by ſhutting up the 1 Jo…. 3. 17.bowels of his compaſſion from him, or beſtowing the Charities he gives, ſo, as to clogg and leſſen them with opprobrious or diſdainfull circumſtances. And that, upon theſe conſiderations, which hold alſo from the import of my Text.
(1. That whoſoever he be, that is preſented to thee as an object of thy Charity, gives thee, (whoever thou art,) an opportunity of doing thy ſelf a far better turn than thou canſt do him. For how were it poſſible that any one could ever attain the Bleſſedneſs of actual giving, if there were none to receive? And therefore, it is a mercy of God to the Rich, that he hath ſo ordered it by his Providence, that they ſhall have Mat. 26. 11.the poor with them alwayes; in that he thereby affords them daily occaſions, of making themſelves bleſſed by the continual exerciſe of their Bounty.
(2. That if (as among many that are not ſo in theſe neceſſitous times, ſome certainly are) any of the Petitioners for thy Almes be truely worthy; that which he returns to thee in thanks and prayers, is a greater gift than he receives from thee. For whiles he bleſſeth God for thee, and bleſſeth thee in his requeſts to God to requite thee; he gives thee ſecurity of the repayment of that which thou giveſt him, with the greateſt Intereſt, out of Gods Exchequer. And though (it may be) thou knoweſt not particularly, when thoſe payments are made thee; yet thou haſt reaſon to believe, that the proſpering of thy worldly concerns (in general, if they go on proſperouſly) is a cumulative reward of thy ſeveral Charities together; and (it may be, in particular alſo) thou oweſt the return of thy next rich adventure, or the ſucceſs of thy next gainfull Bargain, to the laſt poor mans Prayers that thou didſt relieve.
(3. And, thirdly; that if he that asks thy Charity, be never ſo unworthy, upon whatever accounts, (even the worſt of thoſe mentioned in my former Inference,) yet by that very unworthineſs, (whiles his preſent neceſſities require relief,) he gives thee an ampler opportunity of heightning thy generoſity by the hopeleſneſs of being ever requited by him in any kinde; and herein rendring thy ſelf the more like to God himſelf; who takes it for a great addition to the honour of his bounty, that he doeth good to the unthankfull, and Luk. 6. 35.cauſeth his Sun to ſhine upon the Mat. 5. 45.evil and the good, and his rain to fall upon the juſt and the unjuſt.
[4. This Truth gives us wofull (and yet plentifull) occaſion to wonder at and bewail that Ironheartedneſs of the uncharitable Age in which we live; and the groſs Infidelity, or blockiſh Stupidity, or both, of the great Receivers, the men of ample Eſtates and Revenues of the world. Their groſs Infidelity, if they believe not the Doctrine of my Text, ſo poſitively aſſerted by our Saviour, atteſted by ſo great an Apoſtle, and ſtanding withall upon ſuch fi…m foundations of unanſwerable Reaſon, as I have before ſhewn you this, if any in the Bible, doth. And if they do believe it, and yet act contrary to the evident import of it, their monſtrous Stupidity; who are ſo little ſenſible of, or affected with, ſo great a part of their greateſt concern, Bleſſedneſs.
Theſe rich Miſers (as they are moſt truely called by a Name moſt oppoſite to Bleſſedneſs) both my ſubject, and my inclinations, lead me here to proſecute with the ſharpeſt and keeneſt of reproofs. But I ſhall forbear, conſidering, that their own Conſciences (if they have any) muſt needs (upon the Principles I have before laid down) do that work ſufficiently for me: at leaſt, that by their own tacite Confeſſion, they have cauſe to doe ſo, and they continually ſtand in fear that they will; ſeeing they meditate ſo many Excuſes to guard themſelves from their laſhes, as they are conſtantly wont to doe.
And yet (unhappy men that they are!) it fares ſo unluckily with them, that thoſe very Excuſes which they are wont to make uſe of to ſtave off all charitable motions ſuggeſted to them from others, and ſtifle their own workings of good nature, if at any time they ſtir, in their boſoms; doe only ſerve to declare how willing, and withall how skilfull and ingenious they are, to cheat themſelves of their own Bleſsedneſs. And this you will abundantly ſee, (and they too, if their eyes be not totally blinded) by this brief examination of the moſt uſual of them by the meaſures of this bleſſed Proverb of our Saviour.
Obj. The firſt, (and that that is moſt ready in all their mouths, when any conſiderable Charities are ſuggeſted to them) is; ſuch and ſuch are better able to give than they, and they will firſt ſee what they give, that they may follow their Example.
Sol. That is, (being interpreted according to the Tenour of this Text) either, that they are willing to make this great Complement to their Neighbours, that they are content to yield to them the precedency, though in point of Bleſsedneſs it ſelf; and think it good manners, (even therein,) to let their betters goe before them. But theſe men ought to conſider, that it is a dear and coſtly complement, that loſeth a man an opportunity of making himſelf Bleſſed; yea, or any way retardeth it.
Or elſe, that they are deſirous to have the price of bleſſedneſs it ſelf beaten down by other Chapmen, before they will deal in the commodity: which implyes, that they are afraid of purchaſing it for more than it is worth; a conceit that no man ever entertained before them in matter of Bleſſedneſs, which generally men think to be well purchaſed at the price of all that can be asked for it.
Obj. A ſecond uſual excuſe is, They are not the men the world takes them for; not ſo rich, or well to paſs (as they ſay) as they are reputed.
Sol. Nor ſo wiſe neither, as they deſire to be reputed, if this Doctrine be true; who have an opportunity offered of making the beſt Bargain they ever made in their lives, for Bleſſedneſs it ſelf, and yet want an heart to make uſe of it.
Obj. Charities that have been bestowed by others before them, have been miſimployed; and they will be ſatisfied that thoſe are better diſpoſed before they give more.
Sol. The true meaning of this excuſe is (being meaſured by the ſtandard of my Text) that they are unwilling to be bleſſed themſelves, till they can be aſſured that all the world is honeſt. And both, (if they continue of this minde,) are like to fall out together.
Obj. There are ſo many objects of Charity, that it is even oppreſſed with the number; and it is to little purpoſe for a man to give to one or two, except he could give to all that need; for (at this rate) he cannot foreſee, if he once begin to be charitable, when he ſhall make an end.
Sol. That is, thou art ſorely grieved, that thou haſt ſo many opportunities offered to make thy ſelf bleſſed; and art afraid, that the taking hold of thoſe that are ſet before thee will draw on more; ſo that thou ſhalt never make an end of accumulating bleſſedneſs to thy ſelf. Is this a rational fear?
Obj. Times are hard; Trading is dead; Customers break daily in their debts; they run great hazards in the ſmall dealings the hard Times afford them; &c.
Sol. Did ever rational Creature argue at this Rate? Times are bad; Ergo, 'tis out of ſeaſon to make my ſelf bleſsed. Trading is dead; Ergo, I am unwilling to deal in that Commodity, which yields the quickeſt and the richeſt Returns. Customers break; therefore I reſolve to deal ſtill with breaking Cuſtomers, and not with God that can never break. I run great hazards in the Trade I drive; therefore I am loth to take the beſt courſe in the world to enſure my Adventures; the taking God into Partnerſhip with me in them. I commended ſome perſons before to the Diſcipline of one of your Hoſpitals, that of Bridewell: And the men that argue at this rate, are as worthy to come under the Diſcipline of the other, that of Bethlem.
Obj. I have Wife and Children to provide for, and I think my ſelf obliged in the firſt place to take care of them: for if I neglect them, the Apoſtle tells me, I am worſe than 1 Tim. 5. 8.an Infidel.
Sol. That is, thou art deſirous to provide better for them, than to make them bleſſed; which, I have told you before, the Familyes and Poſterity of liberal men are. Nay (which is worſe,) thou art willing to bequeath them a Curſe in ſtead of a Bleſſing: to leave them an Eſtate blown upon and blaſted by divine malediction, and yet to look on this as a good Proviſion for them: which, it is (indeed) to be worſe than the worſt of Infidels, ſo much as to imagine.
Obj. I intend ſuch and ſuch Charities when I die, and therefore deſire not to be importuned till then in things of this Nature.
Sol. That is, in plainer Terms, (if my Text be true) that thou art reſolved to part with nothing, (no not for Bleſsedneſs it ſelf,) till thou needs muſt; that thou thinkeſt thy Executors fitter to be entruſted with thy greateſt Concern, (that of Bleſſedneſs) than thy ſelf, and art willing to hazard it upon their fidelity; That thou art afraid of being bleſſed till thou come to die: as if (contrary to the deſire of all mankind) thou thoughteſt it out of ſeaſon to foretaſte any part of it in this life.
Did you ever hear any thing that pretended to Reaſon and Argument, more unluckily confuting it ſelf, than all theſe excuſes that I have mentioned, do? And yet (ſuch is the folly of ſordid penuriouſneſs,) there are a great many more of the ſame bran, perpetually in the mouths of the men that are rich in this world (as our Saviour ſaith) but not rich towards God; which, though I mention not, yet (by the meaſures I have given you from this Text) you may (whenever you meet with them) your ſelves prove to be no leſs guilty of a like felonious deſtroying themſelves.
And now the fooliſh Mammoniſt, that thinks to hide his nakedneſs with theſe Fig-leaves, may ſee, that if his own Excuſes taken up for his defence, thus fight againſt him in the judgement of men; they will be more killingly managed againſt him before the Judgement-ſeat of Jeſus Chriſt: who is infinitely better able to manage the conſequences of his own Doctrine, than I or any other Preacher can; and will undoubtedly then ſhew all the world, what great Fools they are, that are ſo wiſe in their own conceits, to evade the Duty that he requires of them, and cheat themſelves.
And are theſe, now, the men whom the fond world is ſo apt to admire as ſhrewd men, for parts and cunning contrivances to advance themſelves? whoſe examples they ſet before their ſons; and whoſe ſayings they are wont to approve and quote as the great rules of living happily; and preferre Pſ. 49. 13.them before this and others of like nature, that are recommended to them, from the mouth of their bleſſed Saviour, and the holy Pen-men of the Sacred Scriptures? Or, are they not rather perſons whoſe way is folly; whoſe ſayings (indeed,) are only worthy to be reckoned among the wild and extravagant diſcourſes of Children and Mad-men; and themſelves to be numbred, as the Spirit of God ranks them, among the beaſts that periſh?V. 20.
[5. It hence follows, that to excite and direct any mans charity (how ungratefull ſoever this Office of kindneſs ſeem to ſome) is really an obliging courteſie; becauſe the intent of it is, (properly) to aſſiſt him towards the making himſelf bleſsed.
Upon which account (hoping I have here to deal with thoſe that will ſo interpret my intentions) I ſhall apply my ſelf (in the laſt place) to exhort you to Charitable Actions, and direct you in the performance of them.
(1. To exhort you, to the ſerious practice of this Doctrine: to be mercifull, and bountifull, compaſſionate and charitable; rich in good works, ready to diſtribute, 1 Tim. 6. 18.willing to communicate; doing good to all men as you have opportunity; Gal. 6. 10.obliging all the world, as far as in you lyes, by reall benefits, and effects of diffuſive goodneſs.
To perſwade you whereunto, I hope I ſhall need no other Arguments, than (in the proſecution of this Text) I have already at large inſiſted on: And therefore I ſhall only make ſome ſhort reflexions upon it to my preſent purpoſe, and leave it to you to enlarge upon them, (which I hope you will doe) in your private Meditations.
(1.) And firſt, I intreat you from thence to inform your ſelves, what it is that I perſwade you to, Is it not, (that which you all profeſs, as your very nature inclines you, to deſire above all things,) to make your ſelves bleſsed? Is it not that, which all men (though they take different wayes to it, according to their ſeveral apprehenſions) do deſign and purſue?
(2.) Will you ſay, you agree with me indeed in the end, but you are not ſo well ſatisfied in the means I adviſe you to for the attainment of it? Does it ſtick with you, that giving, (to which you are ſo averſe,) is recommended as the way to bleſſedneſs? Do I, therefore, ſay this of my ſelf, or ſaith not the Scripture the ſame alſo? View the Text again, and read there; [It is a bleſsed thing to give.]
(3.) Is it an inferiour and leſs effectual means to the attainment of that end, than (that which the general practice of mankinde ſeems more to recommend,) the way of receiving; that is, of getting and keeping the good things of this life to your ſelves? Glance on it again, and it tells you farther, [It is more bleſsed to give, than to receive.]
(4.) Does this ſeem an hard ſaying to you; a Paradox, which you are difficult to believe without good Vouchers to aſſure you of the Truth of it? Look on once more, and you will finde, it is quoted, as the ſaying of the Lord Jeſus, an Authour beyond all exception, (eſpecially to Chriſtians, as we all profeſs our ſelves:) and one, who, (as I have before ſhewed you) is the moſt competent Judge, in this caſe, of all men that ever were, or ſhall be.
(5.) Do you queſtion, whether he indeed ſaid ſo, or is rather quoted as if he had ſaid it, to give reputation to that which had its original from an obſcurer Author? Surely, you cannot be of that minde; when you look backward, and there read, that it is a ſaying attributed to our Saviour, by the great Apostle St. Paul, in a Solemn Viſitation Sermon, before the Elders of Epheſus, whom he calls in as Witneſſes to the Verity of his Quotation, as I told you before; and knew, if he had falſifyed in that quotation, they were able to have confuted him.
(6.) Does it ſeem, (ſeeing it is only in this one place taken notice of,) to be a caſual word dropped from him by the by, (as we ſometimes throw out Paradoxes to maintain diſcourſe,) without Premeditation; and therefore uſed only once or twice by him; not frequently, much leſs conſtantly, as an axiome of approved Verity? The very form of the Apoſtles quotation confutes this conceit, for it is quoted, as Proverbs are wont to be, with an implication, that it was his familiar and conſtant word, for which he was noted, as governing his whole life by this Principle.
(7.) Will you object (as we are wont to be very inventive when we ſtudy excuſes to ward off a Truth we have no minde to entertain) that it was a ſaying (indeed) of his; but hardly thought great enough to be quoted from him, by any of thoſe Apoſtles that heard him, or recommended to Poſterity by any one but him that heard him not in perſon; they that did ſo, not minding it ſo much as to commit it to memory? The Text alſo confutes this fond conceit. For it ſuppoſeth it to be famouſly known, even as far as Epheſus; and ſo noted, that it needed only to be remembred by them actually, as a conſtant motive to Beneficence, which they had long before treaſured up in their memories notionally, as a ſaying of ſpecial note and eminency.
(8.) Laſtly, will you ſuppoſe, that the Apoſtle, (who then quoted it, as he had occaſion, to ſtir up the Charity of Chriſtians,) did, (as too many Preachers do,) preſs upon his Auditory a ſaying of our Lord Jeſus, which he, and his Brethren did not ſo far value themſelves, as to practiſe it in their own Perſons? Look then a little farther backward of the Text, and you will finde him there urging his own example and experience in the practical uſe of this Principle. For he appeals to all their knowledges, to atteſt, that his own hands (whiles he V. 34.preached the Goſpel freely among them) miniſtred (by daily labouring) to his and his companions neceſſities; and that he exhorted them not only to follow their Saviours Doctrine, but alſo his own example in conformity to it.
So that you ſee, beloved, no ſtarting-hole is left (by the prudent fore-ſight of the holy Penman of this Scripture,) for infidelity to eſcape the force and authority thereof: but every word and circumſtance ſo ordered as to contribute more ſtrength and efficacy to it.
And now, what ſhall I ſay more, what need I to ſay more, upon this head? If ſuch a ſaying, of ſuch an Authour, recommended to you by ſuch an Oratour, in ſuch an Aſſembly, in ſo ſolemn and affectionate a manner, and preferred by him to that place in his diſcourſe which was moſt likely to commend it to the ſpecial notice and remembrance of his hearers, (the very laſt cloſe and concluding period of the laſt Sermon that ever he was to make among them:) I ſay, if ſuch a ſaying, ſo circumſtantiated, will not bear weight with you: it will be vain for me to imagine, that any thing ſaid by me ſuperadded thereunto, ſhould be of any force or prevalency upon you.
And therefore, (for a cloſe of this part of my Addreſs to you) I ſhall only recommend it to your own thoughts as a matter of ſerious conſideration, how you will anſwer it at the laſt day, when that bleſſed Apoſtle, that ſpake theſe words from the mouth of our Lord Jeſus, and that holy Evangeliſt who hath tranſmitted them on Sacred Record to us, (that I joyn not my ſelf with them who have all this while been preſſing them upon you,) ſhall take up the Prophets complaint againſt you, and ſay, Lord, who hath believed our report? Iſa. 53. 1.Yea, when your bleſſed Saviour himſelf ſhall charge you with infidelity, as thoſe in whom his own words have no place? How Joh. 8. 37.do you think, you ſhall be able to look him in the face, when it ſhall be objected to you before his terrible Tribunal, that the dirty Principles, and ſordid Practices of a brutiſh ſort of Worldlings and Muckworms, have had more force with you for the government of your lives, than his heavenly Doctrine, and glorious Example? that you never ſtuck at the gratifying your luſts with vaſt expenſes, whenever they called for them; and never dropped half-pence or farthings ſo penuriouſly on any occaſion, as when you were called upon in his Name and for his ſake to promote a good work? that the Furniture of one room to beautifie your new dwellings, the expenſe of one Treatment to entertain your riotous Gueſts, the price of one Jewel or other coſtly Ornament to expreſs your vain Pride, the charge of one Moneths keeping for a caſt of Hawks or a kennel of Hounds, for your Countrey Recreation; yea, (which is far worſe,) the great ſtakes that you adventure upon one caſt of a Die, the value of one bribe to blinde the eyes of Juſtice, and promote a wrongfull cauſe, the Hire of an Harlot for one nights ſinfull pleaſure, and the like rates of other coſtly Debaucheries, (toties quoties,) a mounted to more by far, than all the ſummes, put all together, that all your lives long, you have beſtowed upon Religious and Charitable Uſes?
Are theſe, my friends, are theſe the fruits that you deſire may abound to your account at that Phil. 4. 1….Day? If they be, I fear, you will make but a ſad account where ſuch Items make up the dolefull reckoning. Is this the way you take to make you friends to receive Lu. 16. 9.you, when you fail, into everlaſting habitations? If ſo, I doubt, your Lodgings will be provided for you on the wrong ſide of the other world: not in the Houſe made without hands, eternal in the 2 Cor. 5. 1.Heavens; but the Furnace of everlaſting Fire, and the Dungeon of everlasting darkneſs. Is this the way wherein you think to lay up in-ſtore a good foundation 1 Tim. 6. 19.for the time to come, that you may lay hold of eternal life? If it be, I am ſorely afraid, you will ſinde you have miſtaken your ground, and built your hopes upon the ſand without a foundation; as our Saviour tells us all thoſe doe, who hear his ſayings (of which my Text is one of the chief,) and do Mat. 7. 26.them not.
But it may be, I have ſtood longer than needed upon this Exhortation, to thoſe, divers of whom, (as the Apoſtle ſpeaks in commendation of the M…c…donians) 2 Cor. 8. 3.are to their power, yea and beyond their power already willing of themſelves; who deviſe liberal I…a. 32. 8.things, and need only to be inſtructed how they may reduce their own good inclinations to act, and purſue their bountifull intentions, in ſuch a ſort, as to make them moſt effectually contributary to the bleſſedneſs which my Text promiſeth them.
Which, if it be ſo, (and I am willing in my Charity to ſo worthy an Auditory to preſume it to be ſo;) gives me occaſion in the next place, to enter on my laſt task, viz.
(2. To give you ſuch directions, in the purſuance whereof, you may amply experiment the truth of this Doctrine in your ſelves. All which (as you will ſee,) have ſo much countenance from the Text it ſelf, that you may take them all for further Deductions and Inferences from it.
1.) The firſt ſhall concern the matter of your Charity; which muſt conſiſt of that which is properly your own to give. The fountains of Charity that you diſperſe abroad, and the rivers that (like your New River) you derive through the ſtreets, (to allude to that of Solomon in another caſe,) ought to be only your own, and Prov. 9. 16, 17, 18.no ſtrangers with you; that your own bountifull Souls (the grand Fountain from whence they proceed,) may be bleſſed. Otherwiſe, God that hates Robbery for Iſa. 61. 8.a Burnt-offering, will never look upon your good deeds of this kind as ſacrifices wherewith he is well Heb. 13. 16.pleaſed. There is a Curſe upon all thoſe temporal bleſſings, which are the fruits of Theft and Rapine, of Cheating and Couſenage, of Bribery and Extortion; and (which is commonly leaſt thought of) the Sacrilegious ſpoyls of his Church, and its Sacred Revenues: and bleſſedneſs can never grow upon that Stock, that (like the worm at that of Jonah 4. 7.Jonas his Gourd) hath Gods Curſe at the root of it.
Beſides, the palpable Cheat that the very Deſign of reaping bleſsedneſs to a mans ſelf from that ſeed which is ſtolne out of his Neighbours Barn, does imply; is ſuch a mockery of God, (who in ſuch matters is not to be mocked,) Gal. 6. 7.that ſuch a Giver (as Jacob did when he attempted in his Brothers Garments to rob him of his Fathers Benediction) may rather fear he ſhall by that very attempt, (if he were never ſo ſecure of it before,) bring a Curſe Gen. 27. 12.upon himſelf rather than a Bleſſing.
2.) The motives of it, muſt be Chriſtian. For it is from Chriſt, that the Bleſſedneſs of the Text muſt be expected: and he that ſeeks bleſſedneſs from Chriſts Promiſe muſt govern himſelf by his Precepts: as in all other particulars, ſo in the ends and motives upon which he ſeeks it. Now thoſe muſt be; pure obedience to the Command of Chriſt, and 1 Pet. 2. 3. Heb. 13. 16. Mat. 5. 16.Faith of being accep…ed in him; the glory of our Father which is in heaven, and the cauſing through 2 Cor. 9. 11, 12, 13.our rich bounty thanksgivings to him to be abundant; the profeſſing our ſubjection to the Goſpel of Chriſt; the walking worthy of the Col. 1. 10.Lord to all pleaſing by our fruitfulneſs in every good work; the ſhewing our Faith; the adorning Jam. 2. 18.of the Doctrine of our Lord Jeſus, Tit. 2. 10. 1 Tim. 2. 10.and the Profeſſion of Godlineſs.
Theſe, and the like motives and deſigns of Charity, we finde recommended to Chriſtians, by our Saviour and his Apoſtles; by which we ought to direct our intentions therein, that we may be bleſſed in our deed. But where the Romiſh Church learns thoſe, which in the greateſt Charities they boaſt ſo much of, have uſually the greateſt Influence, (the obtaining the pardon of ſins, the delivering their own and others Souls out of Purgatory, and the meriting of Eternal Life,) I know not. I am ſure, they have little countenance from Scripture: which, as it knows no Purgatory, and therefore directs no ſuch means to any one to get out of it; ſo, can no expreſſions be found therein, that give any juſt countenance to expect either pardon of ſins, or eternal life, as the merit of our Charities. For, if (as the Papiſts plead) the Scripture bids us break off our ſins by Dan. 4. 27righteouſneſs, and our iniquities by ſhewing mercy to the poor; yet it is only, (as in Nebuchadnezzars caſe) the changing a courſe of oppreſſion and unjuſt violence by Repentance into that of Charity and Beneficence, which is there intended. If it tell us, that Charity hideth a 1 Pet. 4. 8.multitude of ſins, it means only preventively, in reference to the paſſionate effects of an uncharitable temper which stirreth up ſtrife, as the oppoſition in Solomons Prov. 10. 12.Text whence it is quoted, interprets it. And to all other ſuch places of Scripture, it ſelf gives us this one grand Barre againſt expounding them to that Popiſh ſenſe, that it tells us, that God hath appointed us another ſufficient Propitiation for our ſins, 1 Joh. 2. 2.who hath undertaken by himſelf, (and therefore needs not our Charities to aſſiſt him in this work) to purge them. And if it Heb. 1. 3.allow us (as a ſecondary end) to have a reſpect to Eternal Life in our good deeds of this kinde, yet it is only in order to the diſpoſing our ſelves for it, by ſuch actions as perfect and improve us Col. 3. 14.in Chriſtianity, of which Charity in its full latitude is one; and not to encourage us in a fond opinion of meriting it by them. For it withall tells us, that we muſt receive the very reward of our good works as a Gift, not Rom. 6. 23.as Wages, from God; and acknowledge, when we have done all, (if we could do all) that we ought, in this or any other kind, that we are even then but unprofitable Lu. 17. 10.ſervants; and laſtly, that we muſt look to be ſaved not by works of righteouſneſs which Tit. 3. 5.we have done, but of Gods mere grace and mercy.
3.) The manner in which our Charities muſt be peformed, ſhall be the matter of my third Direction. And that includes theſe particulars: Which alſo receive like countenance from the Text.
(1.) Readineſs and voluntary forwardneſs of Minde, which (as I told you before) the Apoſtle ſo highly commends in the Macedonians; and alſo in the Corinthians, 2 Cor. 8. 3, 10.to whom he propounds their example, for their farther encouragement. And this evidently follows from the Doctrine contained in my Text. For there can be nothing more abſurd, than to pretend a belief, that it is ſo great a bleſſedneſs to give; and yet to need to be forced by Law, or conſtrained by importunity thereunto: ſeeing there is nothing toward which we move with more freeneſs, than that that (we underſtand or believe) tends to make us bleſſed.
(2.) Speedineſs and Celerity. Solomon requires us, in ſuch caſes, not to ſay to an indigent Neighbour, Goe, and come again, Pro. 3. 28.and to morrow I will give; and we are required by the Apoſtle, not to let ſlip the foreign, the proper ſeaſon or opportunity of doing Gal. 6. 10.good; than which there is nothing of a quicker motion, or will ſooner ſlip by us if neglected, and therefore it ought in all dutyes to be redeemed, by a carefull Eph. 5. 16.taking hold of it. And this (ſaith Seneca) is an argument of our unwillingneſs to ſuch bountifull acts, when we are ſlow in doing of them. Qui tardè fecit beneficium, diu noluit. This direction alſo followes from the Text. For it implies a Contradiction, for any one to move ſlowly to that wherein he looks for Bleſsedneſs.
(3.) Simplicity, or ſingleneſs of heart, muſt be another Ingredient in all our acts of Charity; which diſclaims all by-ends and deſigns folded together with thoſe true Chriſtian ends which (I before told you) we ought herein to confine our ſelves unto. He that gives for ostentation or vain-glory, or any ambitious project, and blowes (with the Mat. 6. 1, 2.Phariſees) a trumpet before his Almes, to call ſpectators, hath his Reward, ſaith our Saviour; i. e. forfeits the true bleſſedneſs his Bounty would otherwiſe yield him, by an imaginary felicity he takes in the vain applauſe of men. He that gives with a covetous deſign, (as ſome do) to thoſe from whom he hopes to receive in the like kinde, makes receiving, his bleſſedneſs; not giving: becauſe he makes that the end and this the means. Now that hath not in it the true nature of Bleſſedneſs, that needs any thing elſe to make it deſirable.
(4.) Plentifulneſs, and abundance. So the Apoſtle directs the Corinthians to extend their Charity, 2 Cor. 9. 5.as a matter of Bounty not of Covetouſneſs. Not, as if we were to buy a mean commodity in the Market, wherein we are wont to beat down the Price as low as we can, even to halfpence and farthings: but as we would bid for a Pearle of ineſtimable value, which men think well bought at whatever rate: or as the Competitours bade for the Roman Empire (in its later Age when the Praetorian Souldiers made their markets of it,) that ſtuck at no ſummes to out-bid each other. For ſo Bleſſedneſs deſerves to be purchaſed: he that under-rates it, is never likely to obtain it. He that ſoweth ſparingly (ſaith the Apoſtle, in this Argument,) ſhall reap ſparingly, and he which ſoweth 2 Cor. 9. 6.bountifully ſhall reap bountifully. A narrow-hearted giver, is as fooliſh, as he that from a few grains of Wheat expects to reap an Harveſt like the rich mans in the Goſpel, that was fain to enlarge his Barns to receive his encreaſe.
5. Conſtancy and Perſeverance. We muſt not (ſaith the Apoſtle Gal. 6. 9.alſo, in this affair) be weary of well-doing. Our goodneſs muſt herein imitate Gods, which (as the Pſalmiſt tells us) endureth continually. Pſal. 52. 1.We muſt ſowe our ſeed of Charity in the morning of our life, Eccleſ. 11. 6.and in the evening we muſt not withhold our hand. And this alſo follows from the Doctrine of the Text. For that which we moſt deſire in bleſsedneſs, (and which, indeed, compleats it,) is duration. And therefore thoſe acts by which it is attained, cannot rationally be weariſome; ſeeing laſſitude can never be a companion of felicity.
4.) The Meaſures and Proportions of your Chari…y ſhall fill the last place in theſe Directions. And thoſe alſo are not obſcurely to be determined, from the import of this Doctrine. And that both
1. In general, and
2. In ſpecial.
(1.) In general; for the proportioning all your Charities, you ought to conſider,
1. Your own Abilities: and thoſe not meaſured by the Standard of Pride, Covetouſneſs, and unbelieving diſtruſt of Gods Providence; but by the rules of Chriſtian prudence, conſidering all thoſe circumſtances which the condition of your affairs is accompanyed withall. For he that gives much, in compariſon with others that are beneath him (it may be far more) in Eſtate; and yet little, in compariſon of what he might afford: withholdeth (in Solomons Phraſe) more than is Pro. 11. 24.meet, and deſerves bleſſedneſs ſhould be meaſured to him, by the ſame ſcanty meaſure. And he, that by giving more than he can well ſpare, diſables himſelf to give, deprives himſelf of ſo much bleſſedneſs for the future, as he loſeth of the capacity he had, of continuing bountifull.
2. The Receivers juſt capacity; all his circumſtances alſo being duely weighed in the ſame balance of Chriſtian Prudence. For by giving too largely upon one occaſion, a man is neceſſitated many times to loſe many future occaſions of advancing his bleſſedneſs in the way we are ſpeaking of: and by giving too little to any one, he loſeth the preſent opportunity, or at leaſt improves it not to the beſt advantage to that end.
(2.) In ſpecial, for the proportioning of particular Bountyes and Charities, as they are to be diverſly ordered, both in precedency and quantity, according to the different obligations which reſult from the diverſity of objects and occaſions: there are theſe farther Rules to be obſerved.
1. God, and our Countrey, our Parents, and our Children, and other near Relations, our former Benefactors and their Poſterity, our Neighbours and Acquaintance, and among them eſpecially thoſe of the houſhold of Gal. 6. 9.faith, and thoſe that are induſtrious, and not wonted to begge, but under ſome preſent providential exigency; &c. are to have (in their ſeveral circumſtances proportionably,) the cream and chief of our Bounties; and the largeſt meaſures of it too. And from thence, we muſt deſcend to all men, Chriſtians and Heathens, worthy and unworthy, that are partakers of the ſame common humanity with us.
For the nature of the Soyl, on which we ſowe to reap bleſsedneſs, (though no Soyl be altogether barren) is to be conſidered by the Seedſman; and the more fruitfull it is likely to be, the more ſeed is to be committed to it. Now, ſeeing all our good deeds of this kinde are ſo far contributary to our bleſſedneſs, as they are accepted by God, and approved by our own Conſciences; and the meaſure of both theſe is our Duty: therefore where in Duty we are obliged to give firſt and moſt, we may expect a more early and plentifull Harveſt.
2. Publick Charities are to be preferred before private; and to do good to many, is more to be choſen, than to confine a mans Beneficence to a few. The bleſſedneſs that reſults from Bounty, (like the beams that are reflected from an enlightened Body,) is more or leſs large and plentifull, according to the largeneſs of the object upon which it falls. And indeed, ſeeing the publick Benefactour, (of all men) is moſt like God, (the Sphere of whoſe Bounty is of equal dimenſions with the whole world;) he cannot be ſuppoſed to approach leſs to him in Bleſsedneſs than he doth in Bounty: eſpecially conſidering, that he is moſt communicative of himſelf, to thoſe that moſt reſemble him.
3. Perpetual Charities are to be preferred before thoſe that are of ſhort continuance. I mean, ſuch as are beſtowed upon Churches, Colledges, Schools, Hoſpitals, Almes-houſes, and all other ſuch uſes as endure to ſucceſſive Ages, and (as far as the Donours intention and deſign can reach it,) to the end of the world. I ſay, as far as the Donours deſign can reach it; becauſe I know too often, thoſe Charities that were intended to be immortall, are by the unfaithfulneſs or ſacrilegious Covetouſneſs of after Ages imbezelled and perverted to private uſes: though (yet) that ſhould diſcourage no mans Bounties, ſeeing God judgeth of them, by the intendment of the Giver, not by the effect of the Gifts themſelves, which it was not in the power of the Giver perpetually to ſecure. And the reaſon why Charities of this nature are to be ſo preferred, is (by a fair Inference from the Text alſo,) becauſe perpetual Charities bear the beſt proportion to that property of Bleſſedneſs (to which they contribute) which I told you before, conſummates it; that is, Perpetuity. For as to our memory, (which is the greateſt bleſsedneſs, which we are capable of perpetuating in this world) this is the way to engage all generations to call us bleſsed. And, as to our Souls, and the condition of them in another world; it may on fair grounds be preſumed, that the bountifull rewarder of our good works, will proportion the extent of the reward to that of the work, and make perpetual additions of happineſs to thoſe in Heaven, whoſe Charities perpetually grow upon earth.
4. Laſtly, Charities to Mens Souls, are to be preferred before thoſe that extend only to their Bodies. For he is the greateſt Benefactour to any one, that doth him the greateſt good; which is, certainly, the ſaving of his Soul. And then, it follows from the Text, that the greater the good is that any man does to another, the greater is the bleſſedneſs that reflects from it: as that Oven that is moſt intenſely heated, ſends back a greater and more intenſe heat upon him that heats it, than that which is made hot in a lower degree.
And thus, I have done with my Text, both as to the Explication of the Terms, the farther confirmation of its Truth, and the general Inferences ariſing from it. And what now remains, but to cloſe up this Diſcourſe with a word of particular Application to your ſelves, and your preſent occaſions?
It is a thing notoriouſly known, that (for theſe three ſorts of Charity laſt mentioned) this famous City hath in all Ages paſt yielded abundance of bleſſed Benefactors; as appears in the many publick Monuments thereof: and thoſe ſo ordered, as to be perpetual Reliefs both to the Bodyes and Souls of Men, to all ſucceeding Generations. And I no wayes doubt, but that the Names of many of the preſent Age, will be added to their worthy Predeceſſors, and tranſmitted, with like Honour to Poſterity.
And though we muſt acknowledge, that you the worthy Trustees for the ſeveral Hoſpitals of this City, deſerve to be reckoned among the bleſſed Givers in the Text, though you give them no more than you daily do when juſt occaſion requires; to wit, your preſence and countenance, your time and parts and pains, which you might otherwiſe employ to your worldly advantage; and laſtly, your honeſt and faithfull care in the managery of your Truſts, with no profit or emolument thence accrewing to your ſelves: yet it is to be hoped, that you will alſo bleſs your ſelves yet farther, by adding, of your own Donation, to the Charities, which you govern and manage for your Predeceſſors.
And, in ſpecial, (as my preſent Relation obligeth me) give me leave, (not with any deſign to obſtruct or diſcourage any ones good Inclinations to the reſt, for the effects of the late dreadfull Fire, have been ſo univerſal that they have all need enough) to minde you more particularly of your two Hoſpitals of Bridewell and Bethlem; too much (it may be) of late forgotten, in the ſubſidiary Charities of particular Citizens, though they are inferiour to none in the uſes they are appointed for; and (it may be too) in ſome reſpects, of greater publick uſe and advantage than any of the reſt.
For in the one of them (that of Bethlem, the only Hoſpital, as I underſtand of that kinde in the three Kingdoms) the conſtant Charities which you therein diſpenſe, imitate the very creating goodneſs of God, in the ſucceſsfull means that are uſed for the reſtoring (not of mens lamed and maimed limbs, and members, as in ſome other of your Hoſpitals, but) of Humanity it ſelf, to abundance of miſerable Creatures, (and the more miſerable for that they underſtand not their own miſery, but rather delight and glory in it, and reſiſt as far as they can, the means of their recovery;) who retain nothing of man, but ſhape and voyce, to difference them from the worſt of Brutes: whoſe underſtanding and reaſon Dan. 4. 34, 36.returning to them (as Nebuchadnezzar's did when he was cured of a like diſtemper) bleſs God (and you under him the bleſſed means thereof,) for their reſtitution.
In the other, (that of Bridewell,) beſides the imitation of the converting and renewing Grace of God, (as far as juſt ſeverities can effect it, and we have no reaſon to think them altogether ineffectual, ſeeing the Scripture tells us, that the rod and reproof, are means appointed Prov. 29. 15.to give wiſdom;) in the recovering and reclaiming notorious ſinners from the errour of their wayes, and ſaving their ſouls from death, wherein the Apoſtle James placeth a great part of Charity: Jam. …. ult.you alſo ſtrive to reſemble his preventing Grace likewiſe by the conſtant care taken, and proviſion made therein, for the Chriſtian education of many miſerably neceſſitous Children in honeſt Trades and employments; wherein they may get their livelyhood by labour, which otherwiſe, (being trained up to no other courſe of life but Begging or Thieving,) would be endangered to an almoſt inevitable ruine both of Body and Soul.
All of whom, may, through Gods bleſſing on your endeavours (though like the gueſts in our Saviours Parable, they be many of them gathered up by your Officers from the High-wayes and Hedges, and brought into your Government by neceſſary compulſion) prove, as divers of them have done, (who, to their own Honour as well as that of your City, and to the Glory of God principally, that directed and enabled you to make ſuch proviſion for them, have appeared and will hereafter (no doubt) Annually continue to appear in publick to give proof thereof:) honeſt and ſubſtantial Citizens.
A mercy, for which, (next under God, and the general influence of the Lord Maior and Aldermen of this famous City) they muſt acknowledge themſelves infinitely obliged to the Fatherly care, and diligent inſpection of a publick ſpirited, prudent, vigilant, and active Preſident (whoſe larger character I muſt forbear at preſent in tenderneſs to his modeſty) together with the worthy Governours his Aſſiſtants.
All that I have more to adde, concerning both Hoſpitals, at this Time, is, That, it is to be hoped, the bleſſedneſs, you have already (according to my Text) found in your paſt Beneficences, will encourage you (beyond all the Rhetorick which, if I had it, I could beſtow on ſuch an Argument,) to go on, and effectually promote ſuch further deſigns, as ſhall be ſuggeſted to you for the rendring them more uſefull to the ends of theſe ſeveral Foundations.
And here give me leave, (I beſeech you) firſt of all, to recommend to you, the New-Building, (among all the famous Structures that your City hath raiſed for publick uſes ſince the laſt dreadfull fire) of your Hoſpital of Bethlem: which I doe upon this conſideration, that thoſe who have the particular Inſpection of that Hoſpital, (and eſpecially, that learned and diligent Phyſician who can hardly be valued ſufficiently for his great skill, fidelity and induſtry in that employment) have declared, that they judge it very convenient, if not neceſſary, (conſidering the great numbers that are continually ſent thither for cure) that their ſtrait Accommodations of Lodging, ſhould be enlarged both as to Capacity and Conveniency; but are diſcouraged in the purſuance of thoſe thoughts, by the proſpect of the great charge thereof far exceeding the proportion of its ſmall Revenues, (the ſmalleſt of any Hoſpital in London) except they be aſſiſted by ſome worthy Perſons particular Munificences.
And next, on the behalf of your other Hoſpital of Bridewell; it is not unknown to the moſt of you, that a very great part thereof was reſtored out of its ruines and rubbiſh, ſince the late dreadfull Conflagration, at its own charge: whereupon, their whole Stock being exhauſted, and the Building (for a great part remaining) likely to be left unfiniſhed, they muſt for ever acknowledge the ſeaſonable Aſſiſtance of the Right Honourable the Lord Maior and the Court of Aldermen, towards the perfecting of the Edifice, out of the publick Purſe; without which, thoſe Wastes, were like to have been Deſolations of many Generations.
But yet when that great work is throughly finiſhed, (which is now near done) there will (there alſo) be farther need of additional private Charities.
Firſt, in order to the endowing a School, (already as to the caſe, built,) for the improvement of the young Nurſelings of your Charity, the Blew Boyes, in Reading, Writing, and caſting Account, &c. at ſuch hours as ſhall be aſſigned by the Governours, with the leaſt intrenchment that may be, upon their Maſters occaſions. Which, if it were once effected, it is not to be doubted, but ſome of them that are of riper Capacities, having their education thus heightened, would when they come out of their time, be enabled to apply themſelves to more beneficial and advantageous imployments, than they can expect the mean Manufactures they are there bred to, will afford them.
And ſecondly, in order to the more liberal rewarding of the moſt honeſt and induſtrious of them, when they have faithfully ſerved their Apprentiſhips, with ſuch an concouraging Stock to ſet up withall; as might enter them into their new Callings with an hopefuller proſpect of carrying them on in a thriving and creditable way. Upon which expectation they would (doubtleſs) more generally be induced, to acquieſce in the ſervices allotted to them, more contentedly, follow their buſineſs more diligently, and carry themſelves, (in hope of their good word at parting to recommend them to your Bounty) to their Maſters more dutifully: and not be tempted, (as too many daily are, by the difficulties of getting a livelyhood by their Labours when they are free-men,) to run away, and return again to the worſe Trade they were firſt bred in.
Theſe particulars, I have preſumed to ſuggeſt to your wiſdoms, not to limit them to my conceptions, as if I knew better how to manage your Governments than your ſelves; but only as probationers for your approbation and effectual concurrence, in caſe, upon due conſideration, you finde them worthy thereof.
Now the Lord give you all ſo affecting a ſenſe of the Truths I have delivered concerning the bleſſedneſs of Giving above Receiving; that you may be deſirous of making experiment of it your ſelves: and then give you to finde it every way as I have taught you, in your Perſons, in your Houſes, in your Trades, in your Memories, in your Poſterities; and principally, in your Souls, and their everlaſting Concerns, in the laſt and great day of our Lord Jeſus: To whom, &c.
FINIS.