The Blessedness of Being Bountiful, Pages 1-50

The Blessedness of Being Bountiful · Pages 1-50

p. 1SUch hath always been the acknowledged Dominion of Proverbial Sayings over the Principles and Lives of mankind; that ſome Etymologiſts have thence taken an Argument to derive the Hebrew foreignname of them from a Root which (though it have another ſignification beſides, yet) ſeems moſt of all to fit their purpoſe in that of ruling or commanding.

This Dominion, (beſides what the worth and weight of their matter gives them) is in a great p. 2degree conferred upon them, by the great Reputation of their Authours; who (being ordinarily either wiſe, or great, or proſperous, beyond the rate of other men) contribute that veneration to their Speeches, which is wont to be given to their Perſons. Which veneration alſo they obtain the rather, becauſe they are looked on by Poſterity as the Abſtracts of thoſe grand Principles, by the Practice whereof thoſe eminent Perſons arrived at that degree of excellency in which they were placed; and are therefore eſteemed the moſt certain and compendious meaſures, by which the actions of all others can be governed, who deſign to arrive at the ſame degree of eminency by their examples.

And hence (probably) it is, that the wiſdom of God thought meet to place a Book of ſuch Sayings in the Canon of Holy Scripture, with the great name of Solomon, p. 3(who was moſt eminently both wiſe, and great, and proſperous) prefixed; that the Principles of true Religion and Vertue, of which that Book is compoſed, might not be deſtitute even of that lower degree of recommendation (ſuperadded to their divine Authority) which reſults from the credit of humane Teſtimonials.

To ſhorten this Preface: It is upon this account that I choſe at this time to ſpeak from this Text, which is much of the nature of a Proverbial Paradox, which not only contains in it a great Truth, and therein the moſt powerful motive to Works of Charity that can be couched in ſo few words; but is withall recommended from the excellency of its Authour beyond any of that kind. For ſuppoſing all thoſe that are digeſted into that one Book of Holy Scripture before mentioned to be originally Solomon's, (which yet p. 4ſome queſtion, and only entitle him to the collection of the greateſt part of them;) yet, this Proverb is quoted from an Authour in all the mentioned reſpects, far beyond both him and all other men: one that was more truly than he, wiſer than all men; … King. 4. 31. 1 Cor. 1. 24.1 Cor 1:24for he was the wiſdom of God: one that was infinitely greater than he, or any other meer man; for he was the Power of God, and Pſal. 72. 8, 9, 10.Ps 72:8Ps 72:9Ps 72:10of whoſe greatneſs even that of Solomon himſelf was but a Type or ſhadow: and one that was alſo more proſperous than he, and all the moſt ſucceſsful men in the world; ſeeing the greateſt deſign that ever was undertaken in the World (the redemption of mankind from all their greateſt, that is ſpiritual, dangers and enemies) proſpered in his hand.Iſ. 53. 10.Isa 53:10

For it is the Lord Jeſus Chriſt himſelf whom our Apoſtle (having occaſion to make uſe of this Proverb, in his Viſitation Sermon p. 5to the Elders of Epheſus, of which my Text is a part) avouches to be the utterer and frequent uſer of it. Ye ought (ſaith he) to remember the words of the Lord Jeſus, how he ſaid (and it was his uſual ſaying, for ſo ſuch forms of quoteing commonly import) that it is more bleſſed, or rather bleſſed, (for foreign will bear both ſences) to give, than to receive.

And though we read not this ſaying of our Saviour, in terminis, in any of the Goſpels of the Holy Evangeliſts who profeſſedly undertook the penning of his Speeches and Actions; yet have we not therefore any ſufficient Reaſon to doubt the Truth of the Apoſtles Quotation; ſeeing it was not (as one of them profeſſeth for himſelf, and it is with the John 20, 30, 31, 21, 25.John 20:30John 20:31John 20:21John 20:25ſame reaſon to be ſo judged of all the reſt) the deſign of thoſe holy Penmen to give a perfect numerical account of every individual Paſſage of our Saviours Life; p. 6but only to commend ſo much of it to Poſterity, as might (without tiring the Reader and confounding his memory with the length) ſuffice to beget a Faith that he was the Son of God, and to inſtruct him ſufficiently in thoſe Doctrines that were neceſſary to ſalvation. Yea, rather we have very weighty reaſons to juſtifie the Apoſtle in this Quotation againſt all exception.

1. Becauſe it is a ſaying, which doth ſo aptly ſute ſome others, recorded from his mouth by the Evangeliſts; and which ſome Interpreters mention, to ſalve Interpreters mention, to ſalve this Objection by Equivalency. For we find him in his firſt Sermon commending mercifulneſs to his Diſciples, under the ſame encouragement of Bleſſedneſs; and promiſing Matt. 5. 7.Matt 5:7in the account he gives them of the laſt Judgment, that he will then pronounce them eternally bleſſed, who extend their bounty to him in his members; p. 7and thoſe eternally curſed, who have in ſuch good deeds been notoriouſly negligent and defective, Matth. 25. 34. to the end.

2. Becauſe our Apoſtle quotes it before thoſe to whom the very form of his Speech ſuppoſeth it to be as well known as to himſelf; if not to ſome of them better, who (it may be) perſonally converſed with the Lord Jeſus, (which he himſelf did not) and heard it from his own lips. For he tells it them not as a new thing that they knew not before, but onelyonly bids them remember it; intimating that their own memories could not but atteſt that it was his ſaying to whom he attributed it.

3. Add we to this Evidence, that the natural import of the Doctrine herein contained is ſuch, that it cannot with like Decorum be aſcribed to any man, as to him, who was himſelf (electively) the greatest Giver, and the least Receiver that ever was in this world; p. 8and one (therefore) who muſt be ſuppoſed to have moſt amply experimented the bleſſedneſs it ſpeaks of, by the conſtant practice of it.

4. Mind we, laſtly, that the Saying it ſelf is a moſt divine ſaying, every way beſitting that mouth which ſpake the very thoughts of God's boſome to men; Joh. 1. 18.John 1:18ſeeing it ſo aptly and adequately expreſſeth the very inward ſentiments and ſatisfactions of the Divine Eſſence, which imploys it ſelf inceſſantly in being the inexhauſtible Fountain of all good Jam. 1. 17.Jas 1:17givings and perfect gifts to his Creatures, upon no other account (as you will ſee more fully anon) but only the pleaſure he takes therein.

You ſee, by this time (beloved) a double motive to engage your attention, to what I have to ſay to you on this Text: the great Authority by which it comes recommended; and the great p. 9Truth contained in it. Which attention ſo prepared, I ſhall employ, by handling it in this method.

1. I ſhall open the words by a brief Explication.

2. Shew you the Foundations of Reaſon upon which the great Doctrine contained in them ſtands.

3. Gather ſome practical Inferences from it.

I. In the Explication of the Words, I have promiſed to be brief. And therefore I ſhall wave the Philoſophical Notions in a great meaſure, which (being in general conſidered without the coherence in which here they ſtand) they would afford; as, concerning [The nature, and kinds, and degrees of humane Bleſſedneſs; and (that which might in ſome ſort alſo conduce to our preſent purpoſe) the natural tendency of Acts of giving beyond thoſe of receiving to that p. 10bleſſedneſs naturally conſidered:] as apprehending, partly, that thoſe notions are not much conducing to your Chriſtian Edification; and partly, that our Saviour, and our Apoſtle quoting this ſaying from him, cannot be ſuppoſed to intend the inſtruction of their Hearers in a Metaphyſical Speculation; but rather, the laying before them and us a moral direction, to teach us by what actions in this life men may moſt contribute to the advancement of their own felicity.

And ſo the words are a determination of our Saviour upon a ſuppoſed Queſtion concerning the comparative Acts of Giving and Receiving the good things of this Life: to wit [which of the two doth moſt truely and moſt plentifully conduce to man's bleſſedneſs?] In which Determination he caſts the ſcale on the ſide of Giving, (which imports, in general, the doing good to others p. 11in whatever kind or way, and in ſpecial, by Acts of Liberality and Bounty;) againſt Receiving, (which, in general, includes whatever way of doing good to a man's ſelf in this life, and in ſpecial, by Acts of getting and keeping this World's goods to his own ſingle emolument and advantage) as tending to make him more certainly and cumulatively bleſſed. For in this ſence, it is plain by the Context, this Proverb of our Saviour is here made uſe of by the Apoſtle, as an Argument to perſwade the Elders of Epheſus to preach the Goſpel to their people in their preſent ſtate of affairs, gratis, and therein to give them that temporal reward in to the bargain, which they might (as he elſewhere determines, viz. 1 Cor. 9. 12.) have challenged of them, together with the Goſpel; it being as much a gift to forgive a Debt, as to give a ſumm of money out of ones own Purſe: which p. 12piece of bountiful ſelf-denyal he exhorts them to for this end, that they might (for their more effectual edification) comply with the weakneſs of their young converts who loved not (as few do) a chargeable Goſpel; though they were thereby forced in the mean while, as he himſelf did, to labour with their own hands to get a livelihood. And this is that, which in the beginning of this Verſe, he calls, [ſupporting the weak;] to induce them whereunto, he quotes this notable ſaying of our Lord Jeſus, to aſſure them that the inward ſatisfaction which they would receive from the conſcience of having faithfully promoted the ſalvation of ſouls by preaching under ſuch diſadvantageous circumſtances, would be of more worth to them, than the richeſt temporal Rewards and Revenues they could expect, or might lawfully challenge, for their pains.

p. 13So that (in ſumm) you may take the whole ſence of the words in this ſhort Paraphraſe. Q. d. I know the World is generally apt to think that the way to Happineſs is by getting and poſſeſſing abundance of earthly goods. But I tell you from the Lord Jeſus, that man provides more truly and effectually for his own bleſſedneſs, and promotes it more plentifully, by contributing to the benefiting of others, then by doing good to himſelf: he is a ſurer and a greater gainer by giving, then by having; by laying out thus, then by laying up, as the most of the World do; by Bounty and Charity, then by Covetouſneſs and Parſimony.

II. And this Paradox (for ſuch it ſeems to all Worldlings) thus explained, I am (in the next place) engaged to make good from its proper foundations of Reaſon. For though ſpeaking to an Auditory of profeſſed Chriſtians, as I do, I might very well acquieſce p. 14in the great Authority of our Saviour, to which we all ſubmit, as a ſufficient juſtification of that which is his own Aſſertion: Yet, becauſe the greateſt divine Truths carry greater Evidence with them when they are proved to be conſonant to the common Notions implanted in humane nature; I therefore think it needful to fortifie this Doctrine (abundantly capable of it) with Proofs of that kind alſo.

And this undertaking I thus endeavour to perform. All the good things which generally (even in the opinion of worldlings) are thought contributary to ſelicity, are either honourable, pleaſurable, or profitable: and (if this be granted, which I know none that denies,) I muſt confeſs my ſelf much out of the way in the matter of Reaſon and Argument, if I be not able to make it good, that Giving hath more of all theſe in it, than Receiving.

p. 15[1. Begin we therefore with the greater Honourableneſs of Bountiful Actions.

Honour is the real inward eſteem that Perſons who are meet Judges therein have of any one for things and actions of true worth and excellency. So that, to be truly Honourable, is, to be and do that which is really worthy and excellent; and which is ſo eſteemed to be by the moſt competent Judges.

Whence I have two things on this Head to prove.

1. That Acts of giving are Acts of more real worth and excellency than thoſe of receiving.

2. That they are, and have always been ſo eſteemed by the moſt competent Judges, and ſuch as in this caſe can rationally be refuſed by no man.

1.] There is a real worth and excellency in Acts of Giving, beyond thoſe of Receiving. Which p. 16is to me evident from two main Arguments.

(1. From the greater conformity, which the former bear to the genuine temper and conſtitution of the Soul of Man. The ſtrength of which Argument lies in this Principle; That where any Nature is acknowledged in it ſelf to be Honourable, (as certainly humane Nature is, being, in the confeſſion of Heathens themſelves, God's offſpring Acts 17. 23.Acts 17:23in a ſpecial way of Deſcent, and ſtanding not ſo many removes from him, as all other ſublunary natures do;) there it is moſt honourable for all that partake of that Nature to act conformably thereunto. Now the humane Soul is certainly a Being endowed with large, generous, and beneficent propenſions: ſo that it cannot without very great uneaſineſs be confined and cooped up within narrow and ſelfiſh Principles. It is ſtrongly inclined to be ſociable p. 17and converſive; to be communicative and obliging; to be pitiful and compaſſionate; all which qualities are of a giving nature: and that to ſuch a degree, that the expreſſions of theſe inclinations by one man to another, are ordinarily called (as if they only were ſo, and the contrary propenſions were accounted an implicite abrenunciation of humane nature, and an herding ones ſelf with Brutes,) by the name of Humanity. Inſomuch that our Saviour, when he was to undertake an Office for our benefit, which required compaſſionate affections, choſe to be made like unto us in all things, that he might, (by the inclinations of his own aſſumed humane nature, as well as by the determinations of his Divine Will,) become a Mercifull Heb. 2. 17. 4. 15.Heb 2:17Heb 2:4Heb 2:15High Prieſt, and compaſſionately touched with the feeling of our infirmities.

Adde we, (for a cloſe of this p. 18Head) to this evidence of Reaſon, one or two from Experience; which, where it is conſtant, is wont to found Maxims and Principles for the uſe of Reaſon it ſelf.

The firſt Inſtance I ſhall give, ſhall be in Friendſhip, wherein the ſoul of man doth moſt voluntarily fling off all diſguiſes, and appears moſt delightfully in its proper Naturals to the object of its deareſt Affections. Now in ſuch circumſtances wherein uſually conteſts of friendſhip do ariſe, the great diſpute betwixt thoſe Souls that are ſo linked together, is, whether the one or the other ſhall exceed in acts of noble and generous bounty: which extends to a pulling down all the Incloſures of Meum and Tuum, and rendring all things, even life it ſelf, mutually common.

The other Inſtance ſhall be in a Vice, which (even in thoſe who at other times uſe all the Arts p. 19they can to diſguiſe their natures, and keep their breaſts ſhut to all mankinde,) is wont to pick the lock of mens boſoms, and, whether they will or no, to expoſe them to common view: I mean, that of Dunkenneſs. Now in that ſinfull exceſs, among many vicious inclinations (which are various in ſeveral men, and which then appear variouſly,) this one vertuous propenſion, (which that vice that moſt transforms men to beaſts, cannot eradicate) doth moſt evidently and almoſt univerſally diſcover it ſelf; inſomuch that the moſt covetous and illiberal Perſons in the world are in their cups alwayes generouſly frolick, and free of their Purſes; and thoſe that can worſt ſpare it many times, are yet apt to take it ill that any one in the company offers to pay any part of the reckoning but themſelves.

Which I make uſe of only, as an argument of great force from p. 20common experience, that the purely Natural Temper of the Humane Soul is more inclined to Giving than Receiving; and (by conſequence) that that Propenſion which is thus naturally implanted in us, renders thoſe Acts which are moſt couformable to it (viz. thoſe of Giving,) moſt Honourable. My firſt proof.

2. The ſecond, I ſhall take from the greater agreeableneſs of Acts of Giving to principles of Juſtice, than thoſe of Receiving. Which if I can make good, I doubt not of gaining what I intend by it. Now this Notion I thus make out.

God hath originally, by the Law of the Creation, given the Pſal. 115. 16.Ps 115:16Earth to the Children of men: that is, hath entituled every man to ſo much of it, as may yield him a competent and comfortable ſubſiſtence. And the propriety that one man hath in this, and another in that proportion of the p. 21common Fathers Bounty, is not ſet out by him, immediately; but by particular Compacts and Conſtitutions of men themſelves. Which Compacts and Conſtitutions, though they be ſufficient barres, (even upon the obligation of Conſcience) to fence mens particular rights againſt the irruptions of fraud or violence, to alter the poſſeſſion againſt the owners will; yet cannot deſtroy the fundamental Title that any man in want hath to be ſupplyed in his neceſſities, ſutably to his occaſions, out of the abundance of other men. Whence it neceſſarily follows, that there lies an obligation of Juſtice upon the abounding poſſeſſor of this worlds goods, in all ſuch caſes, (as indeed in all other, wherein any of thoſe uſes are concerned, which God and Nature have made neceſſary for the ſupport of common Humanity in the ſeveral generations of the World) to quit p. 22his propriety ſo far, by his own conſent, as may ſuffice for the relief of his Brethren, and the ſatisfying of thoſe uſes, (whatever they be,) without which mankinde cannot be preſerved or maintained as it ought to be.

Which is the Reaſon, in likelyhood, why the abundance of any mans Riches is called by our Saviour, foreign, that which is Luk. 16. 12.Luke 16:12anothers, (i. e. anothers with him, and not entirely his own:) ſo that no man can juſtly ſay of his worldly Eſtate, as Nabal did, and in his ſenſe, [My bread, and my 1 Sam. 25. 11.1 Sam 25:11water, and my fleſh, &c.] as if no creature had any ſhare therein but himſelf. For indeed, (beſides that all we have, even whiles we have it, is (in reference to God) not ours; for he loſeth not his Supreme Right and Propriety of Dominion by any of his bounties:) a greater part of moſt mens Eſtates than uſually they imagine, is by the Original Divine Law p. 23that I told you of before, not entirely their own, even with reference to their brethren in humanity; but they, in ſeveral capacities, may juſtly challenge conſiderable ſhares therein, which cannot with Juſtice be denyed them. And particularly, in the caſe of Charity (which I ſpecially here drive at,) Almes is therefore frequently called Justice or Righteouſneſs, and he that gives them, a Juſt or Righteous man, in the uſual Hebrew Idiom throughout the Scriptures of the Old Teſtament, and ſome ſay, in the New Mat. 6. 1. 2 Cor. 9. 10, &c.Matt 6:12 Cor 9:10alſo in ſome places of ſpecial note, which I will not now inſiſt on. And he that denyes or delayes his relief, in his Brothers needs, is ſaid (by Solomon) to withhold Prov. 3. 27.Prov 3:27good from thoſe to whom it is due, or (as the Margin reads it) from the Owners thereof. So that (Juſtice, which is the foundation of all moral vertues, being on that account Honourable, and Bounty p. 24an Act of Juſtice; and tenaciouſneſs or ſordid parſimony, on the contrary, of injuſtice;) it is evident, that that act which bears moſt conformity to Juſtice, muſt be more Honourable than that which for a great part is, and more commonly is ſuſpected to be, of Confederacy with Injuſtice: i. e. Giving, then Receiving.

2.] And leſt any perſon ſhould ſeek protection from the diſhonourable Reflexions this Doctrine makes upon his ſordidneſs; by alledging, that this Judgement, concerning the real excellency of acts of Giving above Receiving, is not made by competent Judges; I ſhall (in the next place) ſhew you who they are on whoſe determinations I rely, for the juſtifying this Aſſertion: who (I am bold to aſſert) are not to be refuſed (by any perſon who owns himſelf a Creature, a Man, or a Chriſtian,) as the moſt meet to determine in this matter.

p. 25(1. The first Judge to whom I appeal in this cauſe, is God himſelf, who muſt needs be owned by every Creature, as the Supreme Judge in a Court of Honour; being the moſt excellent of Beings, and the Fountain of all that is honourable. Now God, beſides what he hath declared in his written word, which tells us that the horn Pſal. 112. 9.Ps 112:9of him that diſperſeth and giveth to the poor ſhall be exalted, (a Metaphor taken from thoſe ruling Beaſts in the Herd that carry their horns higher than the reſt, with a kinde of glorying, and confidence,) with honour: I ſay, beſides what his Word, (in that and other places) declares expreſſely; God doth moſt evidently pronounce his Judgement in this matter, by his own actions; who, (renouncing the capacity of receiving from any other Being, as a diſparagement,) takes it for his honour to be and to be owned as the univerſal Giver, that p. 26gives to all life and breath and all Act. 17. …5.Acts 17:5things: and argues, (with ſome kinde of exprobration) the unworthineſs of thoſe mens thoughts concerning him, that conceit any man can give any thing to him; from the precedency and cauſality of his Bounty to all that capacity we can pretend to, to do any thing to oblige him withall, ſeeing that of him and through him Rom. 11. 35, 37.Rom 11:35Rom 11:37are all things.

(2. Nor can the Lord Jeſus be refuſed as a competent Judge in this matter, by any that owns the Name of Chriſtian, and acknowledgeth the higheſt Honours of the whole Creation to be due to him; who is worſhipped by all the Angels of God, and Heb. 1. 6. Phil. 2. 10.Heb 1:6Phil 2:10hatha Name above every Name, a Name to which every knee muſt bow, &c. Now it muſt needs be yielded by any rational man, that (had he not, as he hath, verbally declared his Judgement in this particular of Bleſsedneſs as p. 27well in many other Scriptures, as in the Text, yet) he hath ſufficiently by his deeds proclaimed that to be the moſt worthy and honourable action, by the conſtant exerciſe whereof he procured his own Honours; emptying himſelf that he might fill us: and becoming poor for our ſakes that we Phil. 2. 7. 2. Cor. 8. 9.Phil 2:72 Cor 8:9through his poverty might be rich; and in the proſpect whereof, he quitted the natural Honour of being equal to his Father, to aſſume an office wherein he was to be his Inferiour, that he might thereby acquire the peculiar Honour of being our Redeemer. Now it is evident, that the whole work of our Redemption conſiſted of acts of Giving, not Receiving.

(3. However, as Men, it is to be hoped that none that owns himſelf of that number, will in this matter refuſe the Judgement of all mankinde. Which Judgement may be evidently gathered,

p. 28(1.) From the reſpect and Duty which (all the world over) ſuperiour Relations expect and receive from their Inferiours, which in humanity are equal to themſelves: whereof, if we enquire the Reaſon, there can be no other given (antecedent to Divine or Humane Laws, which yet are founded upon antecedent Reaſon) than this; that they are, or elſe are ſuppoſed to be, the Authors of ſuch and ſuch benefits (either of Being, or conducing to well-being) which thoſe Inferiours receive from them, or enjoy under them.

(2.) From the Teſtimonies of Gratitude, which are every where and in all Ages given to thoſe who are eminently beneficial to Mankinde, or to particular Societies of men. Wherein, there could never be ſo univerſal a conſent, but from the concurrence of all mens Judgements in this Principle, that to do good, is more noble than to receive.

p. 29Now this is evident, (in matter of fact) from all Hiſtories. The old Heathens thought they could not honour ſuch Inſtruments ſufficiently with any humane Honours; and therefore they deified, (as far as in them lay, by Temples, and Altars, and Sacrifices, &c.) the Inventours of uſefull Arts and Sciences; the Founders of Kingdoms and Empires; the Authours of publick Conſtitutions and Laws; and the great and noted Champions and defenders, or Saviours and deliverers, of any Communities of men from great and publick calamities.

Yea, they beſtowed like Honours, upon the Heavenly Bodies, and Earthly Elements. The Sun and the Moon, and divers of the noted Stars: yea the Earth it ſelf, and the Sea that encompaſſeth it, the Fire and the Aire, and Rivers and Springs; (and whatever elſe contributed to the ſupport of man;) were either reputed Gods p. 30themſelves, or the ſpecial reſidencies of ſome Deities, who by them communicated their particular Bounties to mankinde.

And where theſe Heathen Idolatries have been exploded, yet even there, men have generally thought ſuch perſons worthy the higheſt Acknowledgements that Humane Nature was capable of: Which they have expreſſed in Panegyricks and Poems, in Statues and other magnificent Structures, in Coyns and other publick Inſcriptions, (and whatever other laſting Monuments they could deviſe;) to render them, as to their Names and Memories (who could not be in their Bodies) immortal.

Let now, (for a cloſe of this Head) the ſordid ſelf-ended ſort of men, ſhew us any Inſtances, if they can, of like Honours done to thoſe who (without doing good to any but themſelves) have ſpent their Time in finding riches p. 31as a neſt, and gathering them like Iſa. 10. 14.Isa 10:14eggs, to ſit on. Yea, rather, let the experience of all Ages ſpeak, and it will tell us, that there are no ſort of men in the world, whom the generality of Mankinde have treated with more curſes and bitter ſcoffs whiles they lived; or hiſſed off the ſtage of this life with more open reproach and infamy when they died. So that I hope, I have ſufficiently demonſtrated, that (whether we reſpect the nature of the Acts themſelves, or the concurrent Judgement of God and Man,) it is more honourable by far to give than to receive.

[2. The Pleaſure which accrews to men from Acts of Bounty, doth no leſs exceed that which ariſeth from thoſe of Covetouſneſs and Parſimony.

Of which there needs no farther evidence (in Reaſon) than what I before intimated upon the former Head; viz. [the greater p. 32agreeableneſs of ſuch actions to the native largeneſs and generoſity of the ſoul of man, and the Principles of Ʋniverſal Juſtice:] There being no ſuch ſatisfactory pleaſure in the world attainable by Humane Nature, as is the inward content which a vertuous man takes in reflecting upon thoſe things which he hath done with the approbation of his own Reaſon and Conſcience; and no greater grief, than when they complain that they are violenced and oppreſſed by unnatural and unreaſonable Luſts and Paſſions.

But to make this alſo more evident by particular Inſtances.

(1. It is an undenyable Argument of the Pleaſure that Giving yields beyond Receiving, that God, whoſe infinite Perfection placeth him beyond all capacity of Receiving (as was ſaid before) can be ſuppoſed to have no other motive to Give, as he doth continually, p. 33but the inward ſatisfaction he findes in Beneficence it ſelf. Whence ſome tell us, that his Name, El-ſhaddai, hath the Notion of a full breaſt in it, to which nothing can be ſo pleaſurable as to vent it ſelf into the mouth of the ſucking Infant: which is pained with its own fulneſs, and findes its only eaſe in being emptied. And indeed, the complacency that he is ſaid to have taken in all the works of his Creation, when he had finiſhed them, implyed in that ſo often repeated Phraſe, God ſaw Gen. 1. 10, 12, 18, 21, 25, 31. Pſal. 145. 16.Gen 1:10Gen 1:12Gen 1:18Gen 1:21Gen 1:25Gen 1:31Ps 145:16that it was good; the readineſs that is in him to ſatisfie the deſires of every living thing; the conſtant unweariedneſs of his Bounty (the greateſt evidence of the pleaſure taken in any action) continually Pſal. 104. 24.Ps 104:24filling the earth with his riches; the invitations he ſo frequently Pſ. 50. 15.Ps 50:15gives to men to call upon him, opening the mouths of their holy deſires wide that he may fill them, p. 34Pſ. 81. 10.Ps 81:10and in all things making their requeſts Phil. 4. 6.Phil 4:6known to him; with the delight he profeſſeth to take in Prov. 15. 8.Prov 15:8the prayers of good men, which invite his Bounties: ſufficiently argue the divine pleaſure that is in giving; being the ſatisfaction which God himſelf chooſeth for himſelf. And to be ſure, be the pleaſure of receiving what it will, it cannot pretend to ſo high an Original.

(2. The like may (ſecondly) be argued from the example of our Lord Jeſus, who ſeems by his actions to have preferred the pleaſure of ſeeing his ſpiritual ſeed, Iſa. 53. 10. Heb. 2. 10. 5. 9.Isa 53:10Heb 2:10Heb 2:5Heb 2:9and bringing many ſons to glory, by being the Author and Captain of their Salvation; before the infinite ſatisfactions and delights of his Fathers Boſom, wherein he rejoyced Pro. 8. 30.Prov 8:30alwayes before him from all eternity: and that ſo far, that he deprived himſelf (in a ſort) of the very pleaſures of Divinity for a Time, by becoming Man, p. 35that he might be the Redeemer and Saviour of Mankinde.

The very proſpect of this great work cheered his heart before he undertook it, he rejoyced in the Pro. 8. 31.Prov 8:31habitable part of Gods Earth, and his delights were with the Sons of men; when he entred upon that Body the Father had prepared for him, though he knew he was to make it a Sacrifice, yet he did it (as he profeſſeth) with delight to Heb. 10. 5, 7.Heb 10:5Heb 10:7do his Fathers will therein; he ſpent all his Time on Earth in going about and doing good gratis, Acts 10. 38.Acts 10:38to thoſe miſerable Creatures that could not any way requite him; did divers of his great works in Joh. 7. 4, 5.John 7:4John 7:5ſilence and privacy, and forbad Luk. 5. 14. 8. 56. Joh. 6. 15.Luke 5:14Luke 5:8Luke 5:56John 6:15the publication of them; and refuſed the Honours that men offered him for thoſe that were of too publick benefit to be concealed; and when he knew that his dolefull Hour was come, how did he complain the minutes moved ſlowly, till he had opportunity p. 36offered to accompliſh that bloody Luk. 12. 50.Luke 12:50Baptiſme, that he foretold he was to be baptized withall? His Croſs on which he ſuffered, he is ſaid Col. 2. 15.Col 2:15to triumph upon, as a Conquerour in a Chariot of State. And (after his Death,) his Reſurrection and Aſcenſion into Heaven again, he looked on as a Joy ſet before him; Heb. 12. 2.Heb 12:2not ſurely on his own account only, but becauſe he alſo knew he was going to prepare Manſions Joh. 14. 2.John 14:2for us, as our Harbinger, to lead us the way into the Holy Place, as our forerunner, and to lie as our Heb. 6. 20.Heb 6:20Lieger there to do us good Offices by his interceſſion till he had ſaved us to the utmoſt. So that our 7. 25.Saviours Practice is a full and further evidence of the Pleaſure that is in Giving more than Receiving.

(3. Gods holy Angels, as (of all Creatures) they neareſt approach to the Divine Nature, ſo herein they proportionably imitate his perfections; that (like p. 37him) they are continually employed in doing good upon the like motives of the delight and ſatisfaction they finde therein. For continuing in the ſtate of felicity wherein they were at firſt created, they muſt be ſuppoſed to be above any need of receiving any reall addition to the happineſs which the continual ſtanding in Gods preſence affords them; and yet, with what cheerfulneſs and alacrity do they doe the will of Heb. 1. 14.Heb 1:14God, even in thoſe low Miniſteries whereunto they ſtoop to ſerve our occaſions? They keep us in all our wayes, and that with as much carefulneſs, as the Nurſe doth the tender Infant, bearing us Pſ. 91. 11, 12.Ps 91:11Ps 91:12up in their hands, that we daſh not ſo much as our foot againſt a ſtone; they pitch their tents, as a Pſ. 34. 7.Ps 34:7conſtant life-guard, about good men, (yea, an whole Army of 2 Kings 6. 17.2 Kgs 6:17them, ſometimes, about one Saint) for their ſecurity; they fight for us againſt evil Spirits, under the p. 38Apoc. 12. 7.Rev 12:7Captain of our Salvation; they fly ſwiftly, as our Intelligencers, Dan. 9. 21.Dan 9:21on good errands, to comfort us; and theſe, and all other good offices, they are ready to do on all occaſions, for the leaſt and meaneſt of Mankinde (even thoſe Iſa. 58. 7. Mat. 18. 10.Isa 58:7Matt 18:10whom we, who are their own fleſh, are apt to deſpiſe) while they live; and when they die, think it not beneath them to take up their Luk. 16. 32.Luke 16:32Souls into their bleſſed Arms, and carry them to their habitation of bliſse and glory. All which offices they would never deſcend to do with ſo much unwearied alacrity, if they found not the doing of them pleaſurable: for if they diſguſted them in any ſort, as burdenſome and uncomfortable employments; it muſt needs imply, that all the while they are ſo employed, their perfect holineſs muſt ſuffer a diminution, and their perfect happineſs an eclipſe.

(4. But all theſe Inſtances, it may be objected, are above us, p. 39and ſo not imitable by us: nor are our pleaſures to be meaſured by theirs. Let us therefore (in the next place) make triall, whether, even men of like paſſions with our ſelves, have not been wont to finde the ſame ſatisfaction in giving; and for that reaſon preferred it before receiving.

(1.) Look we firſt, on the Chriſtian part of Mankinde. And, whatever we may obſerve in the later Ages and very dreggs of Chriſtianity, whrein Religion is even ſwallowed up and devoured by Intereſt all the world over; yet I am ſure, from the beginning it was not ſo. Thoſe firſt Diſciples of our Maſter Chriſt took the greateſt delight in copying out the great examples of his Generoſity and Bounty: They ſold (ſome of them) conſiderable Eſtates, and gave in the price of them to the common ſtock, to ſupply the neceſſary charges of p. 40the firſt Plantation of Chriſtianity. Acts. 4. 34. to the end. They carryed about the great and unſearchable riches of Chriſt, and 2 Cor. 2. 14.2 Cor 2:14ſcattered the ſavour of his knowledge with triumph in every place freely: and when they might, refuſed to receive any thing from thoſe to whom they gave ſo much, and would not be ſtopped of this glorying, nor ſuffer it 1 Cor. 9. 15.1 Cor 9:15to be made voyd: accounting it the very reward of their work to do it without reward; and render V. 18.the Goſpel without charge.

And the great hardſhips and hazards that they underwent, in the Diſcharge of this Duty ſo infinitely beneficial to Mankinde, they did undergoe with the greateſt delight and inward ſatisfaction. I take pleaſure (ſaith our Apoſtle) in infirmities, (i. e. of ſuffering) in reproaches, in neceſſities, 2 Cor. 12. 10.2 Cor 12:10in perſecutions, in distreſſes for Christs ſake: which abundantly ſhews what pleaſure that p. 41work yielded, that made all thoſe neceſſary difficulties pleaſurable, which were then to be encountred for its ſake. For, however they that underwent theſe things had by Faith a proſpect of a future great reward, which contributed very much to their preſent Comfort; yet, even that argues ſufficiently the verity of our Hypotheſis, that in that condition wherein they were not in any temporal reſpect receivers, nor capable of being ſo, they found ſuch over-ballancing pleaſures in the nature and conſequences of their very work, as weighed down all the diſcouraging Circumſtances in which they were by Providence engaged.

(2.) But, to be ſure, whatever future hopes Chriſtians had to encourage them in well doing with delight: the Heathens had none ſuch; for the Apoſtle tells Eph. 2 12. 1 Theſſ. 4. 13.Eph 2:121 Thess 4:13us, they were without hope (i. e. ſuch as is grounded and certain,) p. 42of theſe felicities of another world. And yet even divers of them, have found a kinde of intellectual Epicuriſme (if I may ſo ſay) in the very acts of Beneficence. Of which it is a notable Inſtance which Xenophon gives us in the character of his Heroe, of whom he tells us moſt divinely, that foreign, he had a greater delight in what he gave than in what he poſſeſsed. And on the other ſide, it is a great Inſtance of the ſelf-diſpleaſure of a vertuous man, when he hath miſſed the opportunity of doing good in this kinde; that the good Emperour Titus was wont to complain he had loſt that day, which he had ſpent without doing ſome body a good Turn; than which, nothing can more ſtrongly argue the pleaſure he found in every other Day wherein he had been ſo imployed.

(3.) Laſtly, look we on Mankinde indefinitely, and we ſhall p. 43finde, that all perſons (whether Chriſtians or Heathens) own a great Pleaſure in giving or doing good to others, beyond the proportion of what receiving or doing good to themſelves yields. For whence is it elſe, that the carefull Nurſe delightfully ſuffers her body to be drained of the beſt nouriſhment it receives, in ſuckling her Infant; that ſhe undergoes with ſinging ſo many nauſeous drudgeries for him; and diſquiets her ſelf with ſo many reſtleſs and wakefull nights to breed him; from whom for divers months ſhe can expect no other preſent return than a few ſmiles now and then, when ſhe can get him in a good humour; and whoſe future qualities or condition ſhe cannot foreſee ſo as to expect any certain future requital from him? Whence is it, that every one generally loves the creature of his own Bounty, and ſtudies to oblige him more, to p. 44whom he hath formerly been wonted to ſhew ſpecial kindneſſes? And yet this many times is done to thoſe that have nothing of real worth to deſerve, nor ever arrive at proportionable capacities to requite them. Certainly, the moſt obvious Reaſon of theſe actions, that occurres to a conſidering man, muſt be (that that I am diſcourſing of,) that to all rational Beings there is a pleaſure that accompanies giving or Beneficence in any kinde; which is more generous and refined than any that comes in by receiving.

(5. Laſtly, it ſeems not altogether unworthy to be taken notice of upon this Head, that the Scripture (in conformity with this Notion of the pleaſure of Giving, and probably the more to commend it to us to make an experiment in our ſelves) expreſſeth the inanimate Creatures themſelves as Inſtances of rejoycing p. 45in acts of beneficence to Mankinde.

For thus the outgoings of the Pſ. 65. 8:Ps 65:8Morning and Evening are ſaid to rejoyce, when in their conſtant viciſſitudes they refreſh us: thus the Sun, when he ariſeth to enlighten the world, is deſcribed as a Bridegroom coming out of his Pſ. 19. 5.Ps 19:5Chamber, and a Giant rejoycing to run his race: thus, in Jothams Parable, the Olive, and the Vine, and the Fig-tree, are repreſented as unwilling to forgoe the pleaſures of bearing ſweet fruit to furniſh divine Sacrifices, and humane Treatments, to obtain a Monarchy Judg. 9. 9, 11, 13.Judg 9:9Judg 9:11Judg 9:13among the Trees: and thus, laſtly, the Paſtures, when they are covered with Graſs, and Flocks to Pſ. 65. 13.Ps 65:13crop it, and the Valleys, when laden with Corn to be reaped by us, are ſaid to ſhout and ſing for joy. As, on the other ſide, the Heavens are ſaid to be black with Jer. 4. 28. 12. 4. Iſ. 24. 4, 7. 33. 9.Jer 4:28Jer 4:12Jer 4:4Isa 24:4Isa 24:7Isa 24:33Isa 24:9grief, and the Earth to mourn, and the Vine to languiſh (as it were) p. 46with ſorrow; when in a barren year their wonted fertility is reſtrained.

In ſumme therefore, (to cloſe up this head too) whether we take meaſure of the delight and pleaſantneſs that is in Acts of Giving beyond Receiving; either from God or Chriſt, or good Angels, or Chriſtians, or Heathens, or inanimate Creatures themſelves, (which diſtribution takes in almoſt all Beings but Devils, whoſe delight, indeed, is only in doing miſchief:) we finde, that the felicity that accrews from Pleaſure, is greater from giving than receiving.

[3. The third and laſt thing that contributes to bleſsedneſs is Profit. And my next buſineſs is to ſhew, that in that reſpect alſo Giving hath the advantage of Receiving, as being of the two the more profitable.

And ſo it is both in reference to the Benefit that thereby is attained p. 47in this World, and in that which is to come.

(1. In reference to this World, There is a threefold Concern to be regarded, wherein the advantage I ſpeak of evidently appears,

1. In Life.

2. In Sickneſs and Death.

3. After Death.

1.) In Life, (this Life, wherein Pſ. 17. 14.Ps 17:14the Worldlings portion principally lies) mans portion of this Worlds good things is by acts of Bounty,

1. Beſt Secured,

2. Moſt Comfortably enjoy'd,

3. Moſt plentifully Improved.

(1.) This Portion is hereby beſt ſecured. Inſomuch, that no Deeds or Evidences, or Bonds or Mortgages, or Baggs or Cheſts, or Walls or Forts, or Locks or Barres, or Bolts or Guards, afford us like Security for what we have; as charitable Giving beſtows upon us. And that, not only in reference p. 48to a Security of Equivalency, (in which notion St. Ambroſe handſomly Rhetoricates with the rich man in the Goſpel, who was ſollicitous to pull down his old Lu. 12. 18.Barns, as not big enough to receive his increaſe, and build bigger; when he tells him, that the courſe he took was the way to pull down rather than to build; and addes, that he will direct him to a better courſe to ſecure and lay up his Goods, by making the houſes of the Widows, the Stomachs of the Poor, and the Mouths of the Orphans his Barns and Granaries; And our Saviour before him, when he tells us of laying Mat. 6. 19.Matt 6:19up our Treaſure (by laying it out,) where ruſt or moth doth not corrupt, and where thieves cannot break through and ſteal; and to put our money into baggs that Lu. 12. 33.will not wax old, &c:) but alſo in reference to that temporal Security in kinde, which the worldling moſt looks after, in whoſe p. 49Hearts as well as in his Deeds [to have and to hold] is the clauſe of principal reſpect and eſteem. Let us ſee therefore, how even this Security may be chiefly attained by Giving. And here, (beſides the rational conducibleneſs of the Principles of Generoſity and Bounty to the preſervation of mens temporal Eſtates, from the general Friendſhip which ſuch a Temper procures a man, whiles every mouth is open for him, every hand is ready to be lifted up in his defence, and every mans Power and Intereſt is engaged to preſerve him as a publick benefit; and the very worſt of men, that are wont vivere rapto, to live by cheating and robbery, have a great awe of injuring ſuch an one, as judging ſuch a Crime to be of a guilt little inferiour to Sacrilege:) I ſay beſides this rational Security, the munificent man hath the far greater Religious Security of divers Promiſes p. 50of Divine Protection. If thou deal thy bread to the hungry, (ſaith the Prophet Iſaiah,) and ſatisfie the afflicted ſoul; if thou bring the poor that are caſt out of their own, to thy houſe, and when thou ſeeſt the naked thou cover him, and hide not thy ſelf from thine own fleſh, i. e. any one that is partaker of common humanity with thy ſelf, &c: then ſhall thy righteouſneſs goe before thee, as thy Avantguard, and the glory of the Lord (as the preſence of God to the Iſraelites in their march out of Egypt) ſhall be thy Rereward. And the Lord ſhall guide thee continually, into wayes of ſafety and ſecurity, and ſatisfie thy ſoul in drought, and make fat thy bones, and thou ſhalt be like a watered Iſa. 58. 7, 8, 9, 10, 11.Isa 58:7Isa 58:8Isa 58:9Isa 58:10Isa 58:11Garden, and like a Spring whoſe waters fail not, when publick calamities deſtroy the eſtates of others, as the ſcorching Sun doth the fruits of the earth in a dry ſeaſon.