A Theological Discourse OF LAST WILLS AND Testaments. By WILLIAM ASSHETON, D. D. Rector of Beckenham in Kent, and Chaplain to His Grace the Duke of ORMOND.  Set thine house in order, for thou shalt Die and not Live. Isaiah 31. 1. 
But men should often be put in remembrance to take Order for the settling of their Temporal Estates, whilst they are in health.  
The Minister should not omit earnestly to move such sick Persons as are of Ability, to be liberal to the Poor.  V Rubr. in the Order for the Visit. of the Sick. 
LONDON: Printed for Brab. Aylmer, at the Three Pigeons against the Royal Exchange in Cornhill. MDCXCVI.   

To the Illustrious His Grace, JAMES Duke of ORMOND, Chancellor of the Universities of OXFORD and DUBLIN, Knight of the most Noble Order of the Garter, etc.  
May it please Your Grace,  
HAving formerly Published, A Plain Method of Daily Devotions and Devotions for the Lord's-Day, for the use of a Countrey-Parish; as a further instance of my Duty, in instructing Those committed to my charge, I thought it might be useful, in the same familiar manner, to give some Direction and Assistance to Sick and Dying Persons. And though some able Pens have lately engaged in that Subject (and consequently less need of any Composure of mine) yet the Providence of God having Placed me amongst a Plain working People, who do not much converse with Books, some short Manual of my own, when put into their bands, would be accepted and perused, and through God's Blessing might make impression upon them. Accordingly I have designed (humbly imploring the Divine Assistance) to publish A Plain Method of Devotion for Sick and Dying Persons; that when the extremity of Age, the Weakness and Decays of Nature, or the Violence of a Disease do admonish them of their approaching Dissolution, they may then be instructed what to do; how to behave themselves both to God and Man; in what manner, and with what Circumstances, they may think of leaving this World, before they enter into the next. Now according to the Order of the Church of England (whose Directions I desire always to follow) the Minister, who Visits Sick and Dying Persons, doth admonish them (if they have not dove it before) to Settle their Temporal Estates, and make their Wills. Accordingly I found it necessary, as an Introduction to my intended Devotions, to Premise some plain and brief Directions in that matter. This I conjectured, would have been dispatched in a few Pages. But my Thoughts being enlarged beyond my first expectation, I now observe I was much mistaken.  
Having given this faithful Account of the Occasion of this following Treatise, I most humbly crave leave to publish it to the World under Your Grace's Patronage; as a small but sincere acknowledgement of those continued favours I have received from Your Grace.  
The God of Heaven multiply His Blessings upon Your Grace, Your Pious Duchess, and Your Illustrious Family; Increase and continue Your Prosperity here, and Crown You with His Glory hereafter. So Prayeth  
Your Grace's Chaplain, in all Dutiful Observance, WILLIAM ASSHETON.   

A DISCOURSE OF LAST WILLS AND Testaments.  
THE Settling and Disposing of a Man's Estate by his Last Will and Testament, is not only the most solemn, but also the concluding Act of his whole Life: And as such, should be managed with the greatest Deliberation and Prudence. And yet so inconsiderate are the generality of Men, that if they do not wholly neglect to make their Wills, (which too often happens) they then clap it up in haste, and do it in a hurry, amidst the pains and distractions of a Sick Bed; whereby such a Will is not only imperfect and defective in itself, but very disturbing to the Dying Testator.  
To avoid these Mistakes, and to direct the Testator how to make his Will as a Prudent Man and a Christian, is the Charitable design of this little Treatise.  
And though it must be granted, That to Discourse of Wills and Testaments is chief the Lawyer's Province; yet, I hope, it will be thought no unsuitable Theme for a Divine, whilst I proceed to instruct you in this Matter. For though your Lawyer can best direct you to draw your Will Legally and in Form; yet a Divine may be allowed to instruct you how to make it Charitably, and I may add Prudently, and consequently to your Comfort.  
Now the Advice I would give concerning Last Wills and Testaments, is as followeth.  

I. Make your Will in your Health.  
II. Make a Christian Will.  
III. Make a Prudent Will.  
iv Make a Just Will.  
V Make a Charitable Will.   

I. Make your Will in the time of your Health.  
And do not defer so weighty a Work, which requires both leisure and composedness of Mind, to your Deathbed; or at least to that which you think is your Deathbed. 'Tis a very common practice for men thus to defer their Wills; but he who duly considers the mischievous consequences of such neglect, will more easily be persuaded to rectify and amend it. Now amongst others, these following Accidents may possibly happen.  
1. He who neglects to make his Will in his Health, and defers it to his Sickbed, may possibly never make it at all.  
Do but consider the uncertainty of your Lives; how suddenly, unexpectedly, and without the least warning, many Men are snatched away, and hurried out of this World; and you will then easily be convinced of this Truth.  
One Man, for instance, is unexpectedly assaulted by Padders or Ruffians, and so suddenly Dies by Sword or Pistol. Another falling into bad Company, in the heat of Wine and Passion is provoked into a Quarrel, and so killed upon the Place. A Third, by a fall from his Horse or down a Precipice, hath his Brains beat out. A Fourth, by some accident doth perish by Water, and is taken up drowned.  
But besides these Casualties, which take men off in an instant, there are some Distempers as sudden and fatal. Several in perfect Health have been seized with an Apoplexy, and died in a minute. Others, by a Lethargy have been so stupid as not to answer a question, or to take the least notice of what is said or done. Some have been seized with such Malignant Fevers, that from the very first they became delirious and disordered in their Reason.  
These are no feigned Cases, but such as, God knows, have too often happened.  
Now we may fairly suppose that all these Instances were Men of Estates and Prudence; and that they firmly resolved to give such and such Portions to their Children; such and such Legacies to their Relations, not forgetting a considerable Charity to the Poor. And these they resolved to have Legally disposed by their Last Wills. But Death, as you have heard, unexpectedly comes and prevents them, and all is in confusion, and nothing done.  
Now that which hath happened to other Men, God may permit to happen to you.  
A Prudent Man therefore, though he will hope for the best, and will Pray, From sudden death Good Lord deliver me; yet with a just fear and caution will provide for the worst: For suppose you should Die suddenly or unexpectedly; What then? Let me then repeat it to you, as very good and Christian Advice:  
Make your Will in the time of your Health; for otherwise it may so happen you may never make it all.  
2. Suppose a man hath both time and inclination to make his Will upon his Sickbed, yet it is then most commonly Imperfect and Defective.  
Indeed there are some Chronical Diseases so gentle and easy; that could men be persuaded to make their Wills, when they are first seized with such lingering Distempers, they might then settle and dispose their Estates with the same prudence as in their healths. But this is rarely to be supposed; for the same reasons which prevailed with them to neglect it in their health, will have still influence upon them. As,  
1. Doth the hope of long Life encourage them to defer it?  
As to this; the presuming expectations of Decaying Persons are very notorious. How will they hope even against hope, and flatter themselves, and are vainly flattered by others, with such groundless fancies as these? 'Tis true; I find myself a little indisposed, but good Air and careful Nursing will quickly restore me. And as weak as you now think me, I may live to see many a stronger man to go before me. Or,  
2. Is it a desire of improving their Estates (that they may have something considerable to bequeath) which occasions them to neglect it?  
This likewise makes Impression, even on weak decaying People.  
'Tis true, saith the Consumptive Person, I am admonished to make my Will, and I resolve to do it; only I think it prudent to put my Affairs in a little better Posture, before I settle what I have. When I have made this Purchase; taken in that Mortgage; concluded such a Bargain; secured and gotten in these and those Debts; than you shall see I'll defer it no longer. Or,  
3. Is it a fond love for this World, and an unwillingness to leave it, which makes men thus backward in so weighty a Concern? This also doth influence these Consumptive People. For they are as loath to departed from their Houses and Lands, as Lot was out of Sodom; who lingered and hung back when commanded to be gone.  
Thus you see, let death give never so much notice, and the Disease be never so lingering, yet the concerns of these decaying persons are as much neglected, and their Affairs are left in as great confusion, as if they had been taken off by the sudden stroke of the acutest distemper.  
For when the Disease, by insensible Degrees, is come to its height, and the malignity of it hath conquered Nature; then his Physician at last gives him over, and whispers his condoling Friends to remind him of his End, to settle his Affairs, and to commend his Soul to God.  
But such is the foolish Pity of his Friends and Relations, they are commonly afraid to propose it to him, lest it should damp his Spirits, and disorder his Thoughts, and so hinder his yet hoped for Recovery. But when at the last he finds himself sunk, and his Spirits to fail, and observes his condoling Friends to stand round about him with Tears in their Eyes; being how convinced that he hath not, perhaps, many hours to live, he is at last persuaded to send for the Scrivener, to take directions for the drawing of his Will. But what sort of Will he is like to make, former experience in such cases as these, doth too sadly testify.  
For when his Imagination is disturbed, his Thoughts distracted, his Memory either lost, or diverted by his Pains, what can such a man do under these Circumstances, that is either fixed or prudent? A Will indeed he makes, but to speak properly, 'tis the Will of others, of those who are about him, more truly than his own. What their importunity shall suggest to him, though perhaps never thought on before, he readily admits in hopes of a little respite, and that he may turn to the other side. From this distraction it happens, That some, for whom he hath a kindness, are wholly forgotten. Others are more liberally remembered; not because they are dearer to him, but because he loves not to be uneasy, by displeasing those who attend him, and who press him to it.  
In this hurry many times an unskilful Person hath the drawing of the Will, (because no better could be got) whereby several mistakes, to the ruin of whole Families, have unfortunately happened. Or, if managed by a knowing Person, yet there being not time or conveniency to have a competent number of Witnesses, the intended Will becomes void, because not attested according to Law.  
At this rate Things are usually managed in these Deathbed Disposals; which are not only, as I have showed you, imperfect in themselves, but also  
3. Are very Disturbing to the Dying Testator.  
Persons and Things are then properly said to be Disturbing, when they unseasonably offer themselves at such a juncture of Time, when some other Transaction of greater Consequent and Moment is to be attended.  
Now when a Man is Dying, he hath done with this World, and leaves the Cares and Business of it to those who survive. His Thoughts should then be fixed upon that happy Place, to which he is now going to remove. His only Treasure is in Heaven, (for his earthly Treasure must be left behind him) and where his Treasure is, there should his Heart, his Thoughts and Desires, be also.  
'Tis very improper therefore, nay impertinent and unseasonable, for a dying expiring Person to be disturbed and diverted from his main Concerns, by these worldly distracting Thoughts and Cares.  
When a man is convinced he hath not many days, perhaps not many hours, to review the Actions of his whole Life; and in the bitterness of his Soul is begging Pardon for his imperfect Repentance, is humbling himself before his Judge; and is passionately acknowledging his own Demerits, and pleading God's Mercy: And is raising his hope, that (through the Goodness of God, and the Merits of his dear Redeemer) in a little time all Tears shall be wiped away; when he shall be removed to that happy place, where neither Sin nor Sorrow, neither Satan nor Temptation shall be able to reach him.  
Having thus attained some foretaste of Glory, and a glimpse and view of that Blessed State; and by the eye of Faith, and perhaps also of his Body, having seen the Guardian Angels even ready to conduct him: Having, I say, thus composed and raised his Soul, what a mean as well as disturbing Dispensation is it, to be pulled down from this delightful Prospect, and to be diverted with the rufflings of Parchments, and Noverint Vniversi's? to be told of Bills, and Bonds, and Reckon; to be calculating and disposing his Temporal Estate, when he is going to take Possession of his Spiritual?  
The perplexing Agony of the departing Soul under such disturbance is scarce to be expressed. And therefore to avoid this distraction, make your Will in your health, when you have vigour of thought, and composedness of mind.   

II. Make a Christian Will.  
Which I explain thus. Let your Will be so composed, so framed and worded in the commendatory Part, as to declare yourself a Christian.  
The Preface or Introduction to that Form and Instrument of Writing, which we call a Last Will or Testament, you know is this, In the name of God, Amen. And having thus solemnly called upon God, the Testator than proceeds to dispose of his Concerns, in these Three Instances. His Soul, his Body, and his Estate.  
The first thing which the Testator disposeth is his Soul. For so run the words. First and principally I commend my Soul into the hands of God, my Creator. But here too many of our Last Wills and Testaments do stop, and abruptly break off. And then go on in a hurry, to the Body and Estate. But how great an indecorum this is, nay even scandal to the Christian Religion, will plainly appear when duly considered.  
I commend my Soul into the hands of God my Creator, saith the dying Person. But thus a Jew, a Turk, or a Heathen may commend his Soul. For all these do acknowledge God their Creator. And therefore that something further must be added, I thus easily convince you.  
When a man makes his Will, he is either really dying, or he dies by anticipation; i. e. he puts himself into a posture of dying. And then useth these words; I commend my Soul into the hands of God.  
But why doth he thus commend his Soul? Is it not in hopes that God will accept it? But what now is the ground of this hope? Why doth he expect that God should receive his Soul? That he should not leave it to the malice and fury of Hellish Fiends, who immediately upon its separation from the Body, stand ready to seize and devour it; but that he sends his Holy Angels to shelter and protect it, to guide and conduct it to a Place of Bliss?  
Doubtless no other reason can be assigned of this his hope, but only the Merits of his Blessed Saviour; for there is none other name under heaven given among men whereby we must be saved, but only the name of our Lord Jesus Christ.  
And therefore for a dying Christian to commend his Soul to God, without the least mention of a Saviour, 'tis a contradiction to the Christian Religion: 'Tis not only a careless Omission, but the highest Presumption.  
When therefore you make your Will, Commend your Soul to God in such a manner as may declare your Christianity; give then a reason of the hope that is in you; especially if your Religion is suspected (either as having none at all, or as being Heretical and Corrupt) then Vindicate yourself, by making a short, but pathetical Profession of your Faith and Hope, in the beginning of your Will.  
And that you may the better apprehend what I design, you may Commend your Soul in this, or the like form.  First and Principally, I Commend my Soul into the Hands of Almighty God, as of a Faithful Creator. Which I humbly beseech him mercifully to accept: Looking upon it, not as it is in itself (infinitely polluted with Sin) but as it is Redeemed and purged with the Precious Blood of his Only Beloved Son, and my most sweet Saviour Jesus Christ; in confidence of whose Merits and Mediation alone it is, that I cast myself upon the Mercy of God for the Pardon of my Sins, and the Hopes of Eternal Life. 
This is what I design when I admonish you to make a Christian Will.   

III. Make a Prudent Will.  
The which Prudence ought to express itself in Two things.  
1. In the form of Words and Phrases, in which the Will is Drawn and Composed.  
2. In the Subject-matter of the Will; in the Distribution of an Estate, whether Real or Personal.  
As to the First. Were it pertinent to repeat the odd fanciful and affected Expressions of some Wills and Testaments, you would then be convinced how very proper it is to give some caution about this matter. Now to avoid the mistakes of such foppish affected People, let the Expressions of your Will be grave and sober; and do not expose yourself to the just Censures of Posterity, by any undecent or extravagant Passage. Remember your Will stands upon Record for Public perusal; and therefore to be idle and extravagant in this last Act of your Life, is to be hissed off the Stage, and to proclaim your folly to all succeeding Ages.  
But I hope there are not many Impertinents in so Solemn an Instance. And so I pass on to the Second; which is of more general concernment, viz. The Prudence of a Testator in the Distribution of his Estate.  
And here the utmost I can pretend, is only to suggest some general Directions. The Capacities of men are so different, and their Circumstances so various, that much must be left to Prudence. However, though particular Persons must determine as their case shall require, yet it may be useful to Direct as followeth.  
In the Distribution of an Estate, do not only consider the Necessity of your Relatives (for then the Poorest ought to have the greatest share) but proportion your Legacies, as Christian Prudence will direct you, according to other measures.  
Observe the different Dispositions and Behaviour of your Children, your Friends, and Dependants.  
Some are brisk and active in the management of Business; who, as we phrase it, will look to themselves and secure their own. Others are of a quiet, sedate, and easy Temper, or it may be of weak and slender Intellectuals; who either do not love trouble, or do not understand it. Some are thrifty and frugal, who will not only keep, but improve what you give them. Others are wild and extravagant, who scorn to be confined, and think it below their Character to live by rule and measure.  
Some have been sober and regular, dutiful and obedient, in their Behaviour towards you. Others have been rude and disobliging, insolent and affronting, in their Carriage towards you.  
Now when you design to make your Will, and distribute your Legacies, 'tis a just instance of Christian Prudence, duly to examine the several Capacities and Circumstances of your Dependants, and distribute accordingly.  
If your Children and Relations are notoriously Vicious and debauched (which is the Affliction of many good Parents) do not abdicate or cast them off (for that would harden and confirm them in their Wickedness) but make Provision for them in Trust; in such manner and with such Circumstances, as may relieve their Necessities, but not their Lusts.  
Those who love their ease and quiet, or perhaps are of easy Tempers, should not be encumbered with any thing that is litigious; or which being perplexing, requires sagacious diligence to manage or secure. Those who have been dutiful and obliging, should have a mark of kindness set upon them; yet so, as not to Disinherit your Firstborn, or to deprive him of his Birthright.  
These things, I say, aught to be considered deliberately, and in the fear of God. And do not fancy, that because your Estate is your own, that therefore you have liberty to Bequeath it as you please; for though it is thus far your own, that there is no just Human Claim against you; yet it is still the Property of Almighty God, the Chief Sovereign of the World; before whom you must shortly give an Account of your Stewardship, and how you have Distributed and Bequeathed your Estate.   

iv Make a Just Will.  
Before I can exhort the Testator to be Charitable (of which in its proper Place) I must first admonish him to be Just. And when I advise him to be Just, I do not so much denote the Justice and Equity of his Distribution (for of this I have Discoursed under the former Topick) as the Justice of his Title to those Possessions he is now going to Bequeath. My plain meaning is this; Before a man pretends, by making his Will, to Bequeath his Estate, let him first be fully satisfied that he hath a Just Title to it, and that what he Disposeth is his own.  
We have a blunt Proverb concerning some Men, Who Rob Peter to Pay Paul: Who Will pinch with one hand, to open and enlarge the other; who are rapacious and Unjust in some instances, that they may be kind and Charitable in others. And this, I doubt, is too frequent a Practice. But let such men know (though they do not love to be told it) there is a Duty called Restitution; whereby all injurious Persons are not only obliged to make a reconciling Acknowledgement, but also Reparation and Satisfaction for the wrongs they have done.  
To enforce this, though briefly, I shall a little explain the nature of Restitution, with the reason of it.  
As our Duty is Twofold, Our Duty towards God, and our Duty towards our Neighbour; so also Sins and Transgressions, which are a breach and violation of that Duty, are likewise Twofold, viz. Sins against God, and Sins against our Neighbour.  
Both these kinds of Sins shall certainly be pardoned upon our true Repentance; because God, who is Faithful and Just, hath expressly Promised Pardon upon that Condition. But now 'tis pertinent to remind you, that more is required to perfect our Repentance of Sins against our Neighbour, than of Sins against God only.  
Sins against God only, are sufficiently attoned by Reformation and Amendment. When we return to our Duty, and own the Divine Authority by a sincere Obedience, the Justice of God is then satisfied, and he will again receive us into his Grace and Favour, through the powerful Intercession of our Dear Redeemer.  
But now as to those Sins which do not barely Offend God, but are also Offensive and Injurious to our Neighbour, the Case is different, and there is more required to the Pardon of such Sins.  
For Sins against our Neighbour, do not only include an Offence against God (who hath Commanded us to Love our Brother) but also an affront and injury against men. And therefore, though upon our true Repentance God will forgive his share of the Sin, and will remit it so far as it is an act of Disobedience against himself; yet he will not forgive the Affront and Injury against Men, till we have first sought a Reconciliation with those we have Affronted, and have made Restitution to those we have wronged, by giving Satisfaction for the Damage that hath been done them.  
Of this Reconciliation (the necessity of it, and the manner how it is to be made) I shall Discourse in its proper Place. That which I am now pertinently to enforce, is Restitution: Which according to the true sense and meaning of the word doth denote, A Restoring or giving back to any Person, what was wrongfully taken, and is still detained from him. The which Restitution, so far as we are able, is a necessary Duty in the Judgement of all sorts of Casuists; Protestant and Papist, Lutheran and Calvinist, do all of them subscribe to that well-known saying of St. Augustin, Non remittetur Peccatum, nisi restituatur ablatum. Epist 54. add Maced. The Sin shall not be Pardoned, except that which hath been Unjustly gotten be Restored. And the reason hereof is given by the same Father in the foregoing words. Si res aliena propter quam peccatum est, cum reddi possit non redditur, non agitur paenitentiae sed fingitur. If a man restore not ill-gotten Goods, being able, his Repentance is but counterfeit, and not sincere.  
From both which Sentences put together, St. Augustine's Argument is this; Without Repentance Sin shall not be Pardoned. But whoever doth not make Restitution when it is in his Power, doth not truly Repent (his Repentance is but Counterfeit); Therefore without Restitution no hopes of Pardon.  
Suppose then that you have Injured another Man in his Estate, either by Theft, or Fraud, or Oppression; it will not be sufficient to Absolve you, and to procure your Pardon, that for the future you forbear Defrauding, Forcing, or Stealing from him any more; but if it be in your Power you must make Restitution of all that you have wrongfully deprived him of; And the Reason is this.  
'Tis a known act of Justice, Suum cuique tribuere. To give every Man his own. Now its certain, that your wrongful Seizure or detaining of what is another Man's, doth not alienate his Right to it: So that he hath still the same Right to it, whilst you keep it from him, as he had at first when it was taken from him. And consequently, till you Restore it back to him again, you still continue to wrong him of it: And your detaining it, is a continued repetition of that Fraud; or Theft, or Oppression, by which it was at first wrongfully Seized. And so long as you continue the Fraud, the Theft, or the Oppression, 'tis most Vain and Hypocritical to pretend to Repent you of it. For certainly Repentance can never be true nor sincere, whilst you continue in that Sin of which you seem to repent. And without true Repentance, no hopes of Pardon.  
When therefore you design to Bequeath your Estate; if upon a strict search or inquiry you observe that any part of your Estate hath been unjustly gotten, be so just then to yourself and Family, as to make a faithful Restitution of it. If not to the Injured Person himself (who perhaps is Deceased) than to his Heirs or Relations. But if to these (by reason of Absence, great Distance, or some other Cause) it cannot conveniently be made, then give it to the Poor: Who in such a Case are God's Receivers.  
And if herein I shall seem too severe a Casuist (since this Restitution, if honestly made, might be to the impoverishing of many Persons and Families) I shall then desire them to consider:  
1. That it is much better, if the case should so require, to part with all their Estates here on Earth, than to be excluded the Kingdom of Heaven. As all injurious, rapacious Persons are threatened to be.  
2. If the Concern is for their Relations they leave behind them (since we suppose, they were not convinced of the necessity of this Restitution, till they lay upon their Deathbed) let them then consider, that this Restitution is the most effectual Method to secure that which is left, by continuing God's Blessing upon it.  
For there is a strange unaccountable Canker, through the just Judgement of God, commonly attending all Goods, Estates, or parts of Estates dishonestly gotten. 'Tis better therefore (even for their sakes) to leave a man's Relations honestly Poor, than dishonestly Rich. Whatever therefore you Bequeath to your Children and to your Friends, be it more or be it less, be sure it be honestly gotten. This is what I intent, when I admonish you to make a Just Will.   

V Make a Charitable Will.  
'Tis the Direction of the Church of England, in the Order for the Visitation of the Sick, That the Minister should not omit earnestly to move such Sick Persons as are of Ability, to be liberal to the Poor.  
Whence observe,  
1. That it is the Duty of the Clergy to move Sick and Dying Persons to Remember the Poor.  
2. If such Sick and Bequeathing Persons are of Ability, they are then to move them to be liberal in their Gifts and Legacies to the Poor.  
3. They are not only to move them, but earnestly and with importunity to move them.  
If therefore the Covetous Misers of this world, who value their Bags more than their Souls, shall be offended at this freedom, (as if this part of our Office were a Pragmatical Encroachment; as if herein we did transgress the limits of our Calling, and were as Busy-bodies in other men's matters) I shall for the Conviction of such Persons, and the just Vindication of my Profession, suggest the Reasons of such Charitable Distributions: And from thence shall show them why we of the Clergy do think ourselves obliged, with such repeated plainness, to remind them of this Duty.  
The Clergy by their Office and Calling are the Ambassadors of Christ. Or if that may seem a Title of too much State, they are the Stewards of his Household, who are to distribute to the Family their several Portions.  
Now St. Paul, who was not only a faithful Pastor of the Flock, but also a Governor of the Pastors themselves, hath left this Apostolical Injunction to his Son Timothy, and in him to all other Pastors and Ministers of God's Word:  
Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy: That they do good, that they be rich in good works, ready to distribute, willing to communicate; laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life, 1 Tim. 6. 17, 18, 19  
It appears from this Injunction of St. Paul, that Rich men, as well as others, are to be admonished of their Duty. Charge them that are rich in this world. And if their Loftiness shall think scorn to be thus Tutored by the Clergy they are then advised, that they be not high minded; not to be proud and insolent; not to slight and despise their meaner Brethren. And the more effectually to abate their Confidence, they are further to be admonished, that their Riches are uncertain; and therefore 'tis the highest folly to trust in uncertain riches.  
Solomon's Observation, That riches make themselves wings, and flee away as an eagle towards heaven Prov. 23. 5. (i. e. they are gone with a swift and imperceptible motion) is fully confirmed by daily experience. Fire, Robbery, Suretyship, the Falseness of a Friend, a Sinking Ship, a Treasonable Word, the Tragical Excesses of Wine and Passion, with many other such like Accidents, have sunk and ruined the Greatest in a Moment.  
Now these possible Events, which may happen to the Richest and levelly them with the Poorest, do seasonably admonish the Rich men of this world not to be highminded, nor to trust in uncertain Riches. And therefore since Riches are such uncertain Possessions, and may and will so unexpectedly leave them, 'tis Charity to direct these Rich men where to put their Trust; even in the living God: Who is not only a sure and certain Comfort (for he is a living God, and a living Comfort) but all other Comforts do slow from him: Who giveth us richly all things to enjoy.  
And why is it that he giveth us richly all things to enjoy? Why have these rich men so large a share of this world? 'Tis for this reason, viz. That they may do good, be rich in good works, ready to distribute, willing to communicate. And for their encouragement the Apostle assures them, that by thus doing good, etc. they lay up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.  
From these Grounds and Reasons (which shall be more distinctly enforced in their proper place) St. Paul doth direct the Clergy not only to admonish, but even to charge and command Rich men (to charge them Authoritatively and upon their Peril, for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes) to be Charitable to the Poor.  
And what St. Paul commanded Timothy, and in him the rest of the Clergy, he first practised himself. He admonisheth his Romans, to distribute to the necessities of the saints, Rom. 12. 13. He exhorts his Galatians, to do good to all men, Gal. 6. 10. He reminds his Hebrews, To do good and to communicate, forget not; for with such sacrifices God is well pleased, Heb. 13. 16. And in his Epistle to the Ephesians he hath thus Cautioned and Commanded Poor Labouring men; Let him that stole steal no more; but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth, Eph. 4. 28. Poor people must not pretend to excuse their stealing, because they are in want. But they must work for their living in some honest Calling: And that not only to maintain themselves, but also (though they sweat to provide for their own Families) they must even out of their daily Labour contribute to relieve their poor, helpless, disabled Neighbours.  
Thus St. Paul did teach and admonish. And the rest of the Apostles, as occasion was offered, did deliver the same Doctrine with their beloved Brother Paul.  
St. James hath given us this System of Religion; Pure and undefiled religion before God and the father is this; To visit the fatherless and widows in their affliction, (i. e. to comfort and relieve all distressed and helpless persons) and to keep himself unspotted from the world, James 1. 27. And because there were great Pretences to Faith in his days as well as ours, the same Apostle instructs us how to judge whether our Faith be sincere or no; What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? If a brother or sister be naked, and destitute of daily food, and one of you say unto them, Depart in peace, be you warmed and filled; notwithstanding ye give them not those things which are needful to the body, what doth it profit? Even so faith if it hath not works, is dead, being alone, Jam. 2. 14, 15, 16, 17. As if he had said, Unless according to your capacity you are ready to do good, and relieve those that are in want, all your pretences to Religion are vain and hypocritical.  
And this most important Truth (which the Rich men of this World are so unwilling to believe) is further confirmed by St. John. The design of whose Epistles is to exhort us to the love of God and our Brother. The latter of which, as he largely shows us, is the surest Mark and Evidence of the former. If a man say, I love God, and hateth his Brother, he is a liar: For he that loveth not his Brother whom he hath seen, how can he love God whom he hath not seen? 1 Joh. 4. 20. No man hath seen God at any time. God is a Spirit and invisible, and we do not converse with God as we do with one another. How then can we pretend to this love of God, or assure ourselves that we have this Divine Grace? Now St. John takes care to satisfy us in this matter, v. 21. He who loveth God, let him love his Brother also. i e. He who pretends to love God, let him prove his love to God by the love of his Brother. But how shall we evidence this love of God by our love to our Brother? Of this the Apostle gives us a plain and convincing Proof, cap. 3. v. 17. Whoso hath this World's good, and seethe his Brother have need, and shutteth up his Bowels of compassion from him, how dwelleth the love of God in him? i. e. He who relieveth not his poor Brother, when it is in his power, he neither loveth God nor his Brother. And he that loveth not his Brother abideth in death, v. 14.  
And because this may be censured as a very harsh and uncharitable Sentence, the Apostle thus confirms it in the following verse, v. 15. Whosoever hateth his brother, is a Murderer; and ye know that no Murderer hath eternal life abiding in him.  
With such powerful Motives as these, the Apostles of our Lord did recommend this most necessary Duty of Charity.  
And as this was the Doctrine of the Apostles, so also of our Blessed Lord himself.  
Give Alms of such things as you have; and behold, all things are clean unto you, Luk. 11. 41. Sell that ye have, and give Alms: provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth, Luk. 12. 33. And I say unto you, Make to yourselves friends of the Mammon of unrighteousness; that when ye fail, they may receive you into everlasting habitations, Luk. 16. 9 Love ye your Enemies, and do good, and lend, hoping for nothing again: and your reward shall be great, and ye shall be the Children of the Highest: for he is kind to the unthankful, and to the evil. Be ye therefore merciful, as your Father also is merciful, Luk. 6. 35, 36.  
But in no part of the Gospel is this Duty of Charity so effectually recommended as in Matth. 25. v. 31. etc. The words contain the Process of the Great and Final Judgement; punctually described by our Saviour, and our Judge. They are of infinite concernment to us all. And therefore I shall transcribe them at large. And the rather, because, in its proper Place; I shall make some Remarks and Observations upon them.  When the Son of man shall come in his Glory, and all the holy Angels with him, then shall he sit upon the throne of his Glory. And before him shall be gathered all nations; and he shall separate them one from another, as a Shepherd divideth his Sheep from the Goats: And he shall set the Sheep on his right hand, but the Goats on the left. Then shall the King say unto them on his right hand, Come ye blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world. For I was an hungered, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger and ye took me in: Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. Then shall the righteous answer him, saying, Lord, when saw we thee an hungered, and fed thee? or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in? or naked, and clothed thee? Or when saw we thee sick, or in Prison, and came unto thee. And the King shall answer and say unto them, Verily I say unto you, In as much as ye have done it unto one of the least of these my Brethren, ye have done it unto me. Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the Devil and his Angels. For I was an hungered, and ye gave me no meat: I was thirsty, and ye gave me no drink: I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. Then shall they also answer him, saying, Lord, when saw we thee an hungered, or athirst, or a stranger, or naked, or sick, or in Prison, and did not Minister unto thee? Then shall he answer them, saying, Verily I say unto you, In as much as ye did it not to one of the least of these, ye did it not to me. And these shall go into everlasting Punishment: But the Righteous into life eternal. 
From these words of our B. Saviour 'tis pertinent to observe; That though (as appears from other Places of Scripture) we must be judged for what we have done in the Body, i. e. for all the good or evil that we have done in this World; yet our Saviour in describing the Process of the Last Judgement, makes no mention of any thing but Acts of Charity. From whence you may be admonished, how necessary it is to do all the good you can whilst you live; and to improve all those Talents with which you are entrusted (particularly your wealth) to the highest advantage.  
And as a further Confirmation of this necessary Duty, I must not omit to observe; That Charity to the Poor, is not only commanded in the Gospel, but also in the Law and the Prophets.  
If thy Brother be waxen poor, and fallen in decay with thee; then thou shalt relieve him: yea though he be a stranger, or a sojourner; that he may live with thee, Leu. 25. 35. If there be among you a poor man of one of thy Brethren, within any of thy Gates, in thy land which the Lord thy God giveth thee, thou shalt not harden thy heart, nor shut thy hand from thy poor Brother. Thou shalt surely give him, and thine heart shall not be grieved when thou givest unto him: because that for this thing the Lord thy God shall bless thee in all thy works, and in all thou puttest thine hand unto. For the Poor shall never cease out of the Land: therefore I command thee, saying, Thou shalt open thine hand wide unto thy Brother, to thy poor, and to thy needy, in thy land, Deut. 15. 7,— 10, 11. Blessed is he that considereth the Poor: the Lord will deliver him in time of trouble. The Lord will preserve him, and keep him alive, and he shall be blessed upon the earth; and thou wilt not deliver him unto the will of his enemies. The Lord will strengthen him upon the bed of languishing; thou wilt make all his bed in his sickness, Psal. 41. 1, 2, 3. A good man showeth favour, and dareth; he will guide his affairs with discretion. He hath dispersed, he hath given to the poor: his righteousness endureth for ever; his horn shall be exalted with honour, Psal. 112. 5,— 9 He that despiseth his neighbour, sinneth; but he that hath mercy on the poor, happy is he. He that oppresseth the poor, reproacheth his maker; but he that honoureth him, hath mercy on the poor, Prov. 14. 21,— 31. He that giveth unto the poor shall not lack; but he that hideth his eyes shall have many a curse, Prov. 28. 27. He that hath pity on the poor, dareth to the Lord; and that which he hath given will he pay him again, Prov. 19 17. And when God himself did declare what those Acts are, which render Penitential Devotitions most agreeable to him, and most effectual, he thus expresseth his mind: Is not this the fast which I have chosen? to lose the bands of wickedness, to undo the heavy burdens, to let the oppressed go free, and that ye break every yoke? Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out, to thine house; when thou seest the naked, that thou cover him, and that thou hid not thyself from thine own flesh? Isa. 58. 6, 7.  
And when Daniel would prescribe to King Nabuchadnezzar the best way of Amendment, and the surest means of averting God's Judgements impendent on him, he thus speaks: Wherefore, O King, let my counsel be acceptable unto thee; break off thy sins by righteousness, and thine iniquities by showing mercy to the poor, Dan. 4. 27.  
From these Premises it appears, That this great Duty of  and Charity to the Poor, is most expressly commanded, not only by our B. Saviour and his Apostles, but also by Moses and the Prophets.  
And though such undeniable Authority, when duly considered, is sufficient to convince even the most obstinate Worldling; yet the more effectually to persuade him, I shall briefly suggest some of those Reasons and Motives which are contained in the forementioned Scriptures.  
1. Charity to the poor makes us like unto God. For hereby we imitate and resemble the Divine Nature. Be ye therefore perfect, even as your father which is in heaven is perfect, Matth. 5. 48. That is, as our B. Saviour explains himself, Be ye therefore merciful, as your father also is merciful, Luke 6. 36. This is that Perfection in which we are commanded to imitate our Heavenly Father; Who is merciful and gracious, long-suffering, and abundant in goodness, Exod. 34. 6. Who delighteth in mercy, Mic. 7. 18. Who will wait that he may be gracious, Isa. 30. 18. Who is the father of mercies, and the God of all comfort, 1 Cor. 1. 3. Who is kind unto the unthankful, and to the evil, Luke 6. 35. He is good to all, and his tender mercies are over all his works, Psal. 145. 9  
To do good therefore, and to show mercy; To be kind to those that are afflicted; To comfort those that are in distress; To relieve those that are in Want; is not only Noble and Generous, but 'tis Divine and Godlike. Thus to act, is to be followers of God as dear children; and to walk in love as Christ also hath loved us, Eph. 5. 1, 2.  
2. Charity to the Poor is an Act of Justice.  
'Tis the noted Pretence of the most Covetous Misers, whilst living; and their usual Character bestowed upon them by their surviving Friends, when dead; That they were very just and honest, and punctual in all their deal. And they will challenge any one to say, They ever wronged him in a Farthing.  
This is their Triumph and their Crown: This they fancy must secure their Reputations in this world, and their Souls in the next.  
But it is the greatest Charity to undeceive their flattering Hopes, and to deal plainly and impartially with them in this matter.  
1. They say, They are strictly Just, and were never False in their Deal. At present we'll suppose it. What then? Is nothing more required, than to be Just, and to do no Wrong? Is there not Right as well as Wrong? Is there not such a Duty as Mercy, as well as Justice? Are there not Poor to be relieved, as well as Creditors to be paid? Ye have the poor always with you, saith our B. Saviour, Mark 14. 7. But for what reason think you are such Objects of Pity, such helpless Wretches, so frequent amongst us? Can you fancy, that they are only placed as a Foil to your Greatness? That you may despicere, look down upon these Underlings with a scornful eye? Is it only to insult over them, and despise them, to contemn and oppress them? No, certainly. But the poor you have always with you, that whensoever you will you may do them good. That you may Comfort and Refresh them; that you may Relieve and Protect them; and in any other Instance, as their case shall require, may exercise and enlarge your Charity towards them. Which if you shall neglect to do, then harken to your Sentence, (and it is not your pretence of being Just, and your Fair, Square Dealing, as you call it, that can reverse that dismal Doom) Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels. For I was an hungered, and ye gave me no meat; I was thirsty, and ye gave me no drink; I was a stranger and ye took me not in; naked, and ye clothed me not; sick and in prison, and ye visited me not. And therefore though the Laws of the Land, or some other Secular Design, may so far restrain you, that you do them no Wrong, (and so far may give you the Reputation of being Just and Honest) yet if (according to your Ability and their Occasions) you do them no good, you shall be condemned for your Uncharitableness, as well as for the greatest Injustice. But  
2. These Covetous Rich Men, who will not be persuaded to be Charitable to the Poor, they are far from being Just. As I thus easily convince them.  
To be Just, is to give every man his own. If therefore upon enquiry it doth appear, That a Prudent, Well-regulated Charity is the Poor Man's Own, his Property, his Due; then those who deny it are apparently .  
To prove this, I must remind them of this known Truth.  
Almighty God, the Sovereign Lord and Proprietary in Chief of the whole World, hath given the Earth to the Children of Men; not Absolutely, and without reserve, to dispose of it as they please; but Conditionally, and as it were in Trust, for such and such Uses, according to God's Direction and Appointment.  
And therefore all those vast Heaps of Wealth in which the Misers of this world do so pride themselves, and say, All this is Mine; they are only committed to them as Stewards, to be employed and disposed of for their Great Master's Use.  
Now as to Wealth and Riches, God hath thus enjoined and commanded; That after we have satisfied our own Necessities, and supplied our reasonable Occasions (i. e. have lived according to our Quality, and enjoyed our Portion) we are then to employ the remainder of our Estates for the Relief of our Poor Brethren. If we have two coats (i. e. one more than we need) we should impart to him that hath none. If we have meat (i. e. in abundance, and to spare) we should do likewise, and give to him that wants it, Luke 3. 11. And to neglect such Distribution is to be unfaithful Stewards, by misapplying our Master's Goods, and by detaining from our Poor Neighbour what God hath commanded us to give him. Withhold not good from them to wham it is due, when it is in the power of thy hand to do it, Prov. 3. 27. From which Precept of Solomon I thus infer; That those Rich Men who refuse to relieve their Poor Brother when it is in their power, they deny him his Due, and consequently are .  
3. Charity to the Poor is the most proper and principal expression of our Gratitude to God.  
There is no Character so afflicting, as Ungrateful Wretch. Ingratum si dixeris, omnia dixisti. Call a man Ungrateful, and you cannot call him worse. If ye love them which love you, what thank have ye? for sinners also love those that love them. And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same, Luke 6. 32, 33. Even Sinners, the worst and vilest of men, will love those who do them good, and will acknowledge their Benefactors.  
Now Almighty God is confessedly the most obliging, and the greatest Benefactor: Who daily loadeth us with hii benefits, Psal. 68 19 And crowneth us with loving kindness and tender mercies, Psal. 103. 4. All that we are, all that we have, all that we can hope for, is alone from his Bounty: It is he that hath made us, and not we ourselves, Psal. 100 3. 'Tis he that preserves us: For in him we live, and move, as well as have our being, Acts 17. 28. All the Comforts and Conveniences of our Lives, the Health of our Bodies, the Soundness of our Reason, the Competency of our Estates (for it is God that giveth power to get wealth) the Society of our Friends, nay, the very Earth which feeds and supports us, the Air we breathe, the Sun and Stars which by their benign Influence do cheer and revive us, they are all his Creatures, and are made for our use.  
But if the Blessings of this life do so sensibly affect us, how should we be transported with the Expectations of the next? What unexpressible Kindness is it, that Rebels and Traitors should not only have their Pardon, but be taken into Grace and Favour, be admitted to the Dignity of being the Children of God, and Heirs of Salvation?  
But could we look beyond the Veil, and take one single Glance at those Glories which are there prepared for those that love God; O! what Raptures would it raise in us; how would it enlarge our Souls towards our dear Redeemer? What shall we render unto the Lord for all his benefits towards us? Psal. 116. 12. Nay, what shall we not render him? Shall we refuse him any thing, who hath given us all things, He that spared not his own son, but delivered him up for us all, how shall he not with him also freely give us all things? Rom. 8. 32.  
Indeed our Goodness extends not to God, Psal. 16. 2. And a man cannot be profitable to his maker, Job 22. 2. All that we can pretend to do in this kind, is indirectly, in the Persons of his Poor Relations. Ye have the Poor with you always, and whensoever you will ye may do them good, Mark 14. 7. These are his Deputy-Receivers: And what we do or not do to these, he acknowledgeth as done or not done to himself. Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. And, Inasmuch as ye did it not to one of the least of these, ye did it not to me, Matth. 25. 40, 45.  
So that to despise and contemn the Poor, is an Affront to their Maker. And to take no notice of them, but to reject their Petitions for God and Christ's sake, is a Despite and Indignity to him who sent them. And to refuse by their hands to return some small Pittance of your Superfluities to Him, who is your Best Friend, and most Bountiful Benefactor, is the vilest Ingratitude.  
4. Charity to the Poor is an Act of Prudence; and of great advantage to ourselves: Because God who is faithful hath promised, That it shall most plentifully be rewarded, 1. In this Life. 2. The Life to come.  
With respect to this Life, there are Three signal Advantages of a well regulated Charity. It is the best Expedient, 1. To Secure and Preserve an Estate. 2. To Improve and Increase an Estate. 3. To Bless and Sanctify an Estate.  
1. A Charitable Distribution of your Wealth, is the surest Expedient to Preserve your Estate.  
This the Covetous Misers; whose noted Motto is, To Have and to Hold, (and consequently to part with nothing) will hardly believe. But our B. Saviour, who hath assured them (if they durst but take his word) that it is more blessed to give than to receive, would easily convince them, That Charity is the best Tenure; and will continue a Name, and perpetuate a Family more firmly than all their Fines, and Vouchers, and Entails, (those Clenching Nails of the Law) can pretend to.  
For alas! How slight a Title is a Legal Right? How slender Security is the firmest Conveyance against Destructive Casualties?  
Will you charm a Thief with Paper and Parchment? Or will it stop the devouring Flames, to tell them that you have an unquestionable Deed of Sale; and that this House which they are now ready to consume, is settled upon You and your Heirs for ever? Will an astonishing Earthquake, when God gives it a Commission to swallow up, be fixed and firm at the Plead of your Learned Council? Will the Winds grow calm, and the Sea hush and be still; or a Roving Pirate cease his Pursuit, because the Ship and its Cargo are the Property of its Owners? Do not these and such like Instances effectually convince you, That God's Providence is your best Insurance? Can any Power, less than his, preserve you from that Violence and Treachery, those Calamities and Dangers with which your Wealth is surrounded?  
Think seriously upon it, and you will then confess, It is your Interest as well as Duty, by Acts of Charity to secure the Divine Protection, which alone is able to preserve your Estates. Blessed is he that considereth the poor; the Lord will deliver him in time of trouble. The Lord will preserve him, and keep him alive, and he shall be blessed upon the Earth; and thou wilt not deliver him unto the will of his Enemies, Psal. 41. 1, 2.  
2. A Charitable Distribution is the best Expedient to Increase an Estate.  
This doubtless will seem a Paradox to the Covetous Worldling: Whose Infidelity will not suffer him to comprehend, how an Addition can be made to an Estate by substracting from it For according to outward Sense and Apprehension, he who shall separate the Tenth, the Twentieth, or the Thirtieth, or any other Proportionable part of his Estate, and give it to the Poor; he must needs have so much less to Dispose of in any other Instance. So much less for his Family; so much less for his Pleasures; so much les for his Friend; so much less for any other Occasion. How then can Charity to the Poor increase an Estate?  
Indeed to Sensual men, whose hope is in this Life, this may seem impossible; but it will appear very possible to him who Believeth. Solomon hath assured us, There is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to Poverty. The liberal soul shall be made fat: and he that watereth shall be watered also himself, Prov. 11. 24, 25. Upon which words, a Learned and Pious Prelate of our Church hath this Paraphrase. You shall find here and there a man who Communicates readily and liberally to the necessities of others; and yet his Estate is so far from being impaired thereby, that it increaseth. When others, who are so saving that they will part with nothing, no not upon the most just occasions, do not thrive at all, but by one means or other become Beggars. Let not him therefore that bestows benefits, imagine thereby he shall be impoverished; for it is the certain way to enrich himself: And the larger his Charity is, and the more diffused for the refreshment of others, the greater abundance shall be poured on him, and the abler still shall he grow to do more Good. For he that giveth unto the Poor, shall not lack, Prov. 28. 27. i e. He that relieves those that are in Want, shall be so far from wanting himself, that he shall thereby procure God's blessing to increase his Estate. And the reason of this increase is given, Prov. 19 17. He that hath pity upon the Poor, dareth unto the Lord: and that which he hath given, will he pay him again. i e. He will repay him with Interest and Advantage.  
And therefore, as the Apostle admonisheth, Let us not be weary in well doing: for in due season we shall reap, if we faint not, Gal. 6. 9 i e. Be not discouraged, though you do not presently find the effects of your Charity, by an increase of your Estate, for in God's due time your Liberality shall be rewarded. But than you must not faint; you must not be weary in well doing; you must not suspect the truth of God's Promises; but must patiently wait his time for the fulfilling of them.  
3. Charity will Bless and Sanctify an Estate. i e. A charitable Distribution of a Proportionable Part of our Estates, will qualify us to enjoy the rest with Satisfaction and Comfort.  
Give Alms, and behold all things are clean unto you, Luke 11. 41. Alms are the First-fruits of our Estates, and as such are the Lord's Property. Which being duly offered to the Lord, will Sanctify all the rest of our Estates, and give a relish to all our Enjoyments. But if we withhold this Portion from the Poor (to whom the Lord hath commanded it to be given) it will pollute and profane all our Estate; and it will render the fruition of it sour and unsavoury to us. The Blessing of the Lord maketh rich, and he addeth no sorrow with it, Prov. 10. 22. There are many ways and methods to be made Rich; but when an Estate is procured, by the Blessing of God upon our lawful endeavours; and is moderately used, and Charitably Distributed; such an Estate is enjoyed without anxious Thoughts, and perplexing Cares. Therefore I command thee, saying, Thou shalt open thine hand wide unto thy Brother, to thy Poor and to thy Needy, in thy land.— Because that for this thing the Lord thy God shall bless thee in all thy works, and in all that thou puttest thine hand unto, Deut. 15. 10-11,  
He shall Bless thee, not only by giving thee good success in all thy lawful and prudent Undertake; but he shall Bless thee, in a comfortable enjoyment of all thy Portion.  
I have now briefly suggested, How, or in what manner Charity shall be rewarded in this Life. It will 1. Preserve. 2. Increase. 3. Sanctify an Estate. But  
II. The highest and most pressing Motive to Charity, is the comfortable Assurance, that it shall be rewarded in the Life to come.  
This is the hope and expectation of all good Christians. And if this will not make the Vile Person to be liberal, and the Churl to be bountiful (in the Prophet's language, Isaiah 32. 5.) If this will not open both the Hand and Heart of the most Gripple Wretch, I am then discouraged from any further enlargement. But I much hope, what I am now to say will not be rejected: But may, through God's Blessing, be effectual and convincing.  
And First, I must desire you to consider, O ye Great and Wealthy Men, that you are frail and mortal as well as others. That after a very short time your thread will be spun out. And then (as an Excellent Person doth admonish you) You shall be rifled, and quite stripped of all; you shall be laid out stark naked, as when you came into the World; you shall not carry with you one grain of your glistering Metals, or one rag of your gaudy Stuff. Your stately Houses, your fine Gardens, and your spacious Walks, must all be exchanged for a close Hole under ground; you must for ever bid farewell to your Pomp's and Magnificences; to your Feasts and Jollities; to your Sports and Pastimes. Not one of all your numerous and splendid Retinue, no Companion of your Pleasures, no Admirer of your Fortune, no Flatterer of your Vices can wait upon you: But desolate and unattended you must go down into the Chambers of Darkness. V Barrow's Bounty to the Poor, p. 160.  
Being thus convinced that you must certainly Die; the next Thought is to consider (and it is a weighty Thought) Whither are you going, when you leave this World? Into what unknown Regions is your next remove? And then, since Persons of your Figure do love to be well treated, 'tis methodical to inquire, What kind of Entertainment are you then to expect? What Preparations have you made for your Reception there? In your Progress or Journey, you give notice of your approach to such or such a place; and send your Harbingers before, to make Provision for you, that so you may be received with Decency, and according to your Quality.  
Let us now examine, Whether you are as wise for the Life to come, as you are for this.  
We are all Strangers in this World, and have here no continuing City: But as Pilgrims and Sojourners are Travelling to a better Country. Now those who Travel into Foreign Parts, do either send some Effects before them, or else do carry along with them Bills of Credit, which they take up in the Coin or Commodities of those Countries, as they have occasion. Indeed in this World, Money answereth all things. But there is something else which answereth all things in the next. viz. Alms and Charitable Distributions. These are our Exchange for the other World, and the Bills and Effects we are to send before us. These (in the Traders Language) are such Bills, as will certainly be accepted. Or (in Scripture Phrase) shall be recompensed at the Resurrection of the Just. By thus giving Alms, you provide yourselves Bags which wax not old; a treasure in the heavens that faileth not, where no Thief approacheth, neither moth corrupteth, Luk. 12. 33. By this faithful usage of the Mammon of unrighteousness, you make yourselves friends, that when ye fail (when you Die, and leave your Earthly Wealth) will receive you (will cause you to be received) into everlasting Habitations.  
For when the Dead shall be raised (to express myself in the moving Rhetoric of a Learned Prelate) and all the innumerable Myriads that ever were born, shall stand before the dreadful Tribunal; then shall those that have been relieved by the merciful man, appear as so many Intercessors for him. As if they should say; Lord, this is the Man that refreshed our Bowels when we were pinched with Hunger; that came in seasonably to support us when we were ready to perish; that delivered us from the hand of our cruel Oppressor; that had pity on our Children, and gave them good Education when they were left poor, distressed, fatherless Infants. V Bishop Chichester 's Profitable Charity, p. 20. O! what reviving Raptures will it then raise, to hear their Saviour and their Judge to make this Reply; In as much as ye did it to the least of these my Brethren, ye have done it unto me. Come therefore ye Blessed of my Father, inherit the Kingdom prepared for you, from the foundation of the world.  
This is the Blessed Reward of a well Regulated Charity. And God grant that by doing Good; by being rich in good Works; by being ready to distribute, and willing to Communicate to the necessities of Others; you may lay up in store for yourselves a good foundation against the time to come, and may lay hold on Eternal Life.  
I much hope, that you are now fully convinced of the necessity of this Duty. The Precepts of Charity are so plain, and so often repeated in the H. Scriptures; so pressingly enforced by such just and reasonable Considerations, that the most tenacious Wretch must needs be convinced in his Judgement, that it is both his Interest and his Duty, To be Charitable and do Good.  
But notwithstanding all this, or whatever else can be said on this Subject; if either the Suggestions of Satan (who envies the happiness of Mankind), or the clamours of disatisfied Relations (who like Vultures wait for their Prey) I say, if either of these can divert the Covetous Miser from doing Good, they will not fail to furnish him with such Pleas and Excuses as these.  

PLEA I.  
This pressing of Charity is a Popish Trick. How many brave Estates have been ruined, by the wheedling Arts of these Canting Priests? What stately Lordships have been bequeathed to the Superstitious uses of Obits and Masses for the Dead? And being rid of this Trumpery, must the Clergy of the Reformation be still practising upon us? Shall not our Friends Dispose of their Estates and make their Wills as they please, but these Men in Black must pretend to Direct, and bring in their Items for the Poor, and the Church?  

ANSWER.  
To the great Honour of the Reformation we can boldly declare, that Charity is no Popish Trick; for if a just Account of such Endowments were published to the World (as 'tis hoped in due time it may) it would undeniably appear, That as to the best parts of Public Charity (viz. founding Schools and Hospitals, etc.) more hath been done by Protestants since the Days of Edw. 6. than by Papists from the Conquest to the Reformation.  
But why must Charity be branded as Popish? Indeed formerly, Popish was a frightful Word, and of large extent in these Nations. The Reformed Service of our Church hath been condemned as Popish. Bishops and their Lands have been Voted Popish (for whilst Naboth hath a Vineyard, he shall not be innocent) and whatever else hath displeased, hath been nicknamed Popish.  
But the Cheat is long since detected, and the Generality of our People are now better instructed; for they plainly understand, That what Papists formerly did out of a mistaken Zeal, and Superstitious Principles, Protestants may now perform in a due and regular manner; and so the Objection is vanished, and the Protestant Clergy may still do their Duty in pressing Charity, without the harsh and unjust Censure of being Popishly affected.    

PLEA II.  
The Laws of the Land have taken care of the Poor: and if duly executed would competently provide for them. To what purpose therefore do you Exhort us to be Charitable to the Poor, when we are forced, upon Complaint, to relieve them whether we will or no?  

ANSWER.  
1. If these Laws are not Executed (as many times they are not) the Poor will still want relief: and may starve with the Law on their side.  
2. There are many Cases of Charity, for which the Laws have not provided. Men of generous Spirits will even sink in their misery, and endure the utmost extremity, before they will make known their Wants to their insulting Neighbours, or be relieved by a Parish. These are proper Objects for the Charity of Wealthy Men, who besides the Payment of their Parish Rates, should be constantly doing Good in such instances as these. For true Christian Charity is of a large extent, beyond the Obligation of humane Laws; and therefore, when at the great and dreadful Day, it shall be demanded of those Rich and Wealthy Men, Whether they have fed the hungry, and clothed the naked? etc. it will be a very imperfect and uncomfortable Answer only to Reply, That they paid their Rates to the Poor.    

PLEA III.  
My Estate, as yet, is but small; when I am as rich as other Men, I may then think of Distributing, and being Charitable to the Poor.  

ANSWER.  
How small is your Estate? Perhaps you are not worth Fifty Thousand Pounds; you do not ride in your Coach and Six, nor eat in Plate. If this be your notion of a small Estate, your Estate perhaps is not only small at present, but ever shall be.  
But not to Rally your Ambition, nor expose your impertinent Notion of being Rich; if your Estate is but small, your Charity may be small likewise: For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not, 2 Cor. 8. 12. The Widow's Mite, because cheerfully offered, was better accepted than the Rich men's Abundance.    

PLEA IU.  
My Estate indeed is Competent; but I have Wife and Children and a Family to provide for; I have Debts and Encumbrances upon my Estate; and till these Expectations are answered, I have little left for Charity.  

ANSWER.  
1. True Christian Charity doth not exclude Acts of Justice (such as these now mentioned) but suppose them: 'Tis therefore your Duty to provide for your Wife and Children, 1 Tim. 5. 8. But how must these be provided for? Not according to your Projecting Ambition, or their extravagant Expectations, but according to more sober and prudent Measures; provide so for them as to encourage their Industry, that they may live decently according to your present Rank and Quality, and may be enabled to maintain your Character, when they fill your Place, and enjoy your Estate; beyond this do not concern yourself for them. They that will be Rich (i. e. they who resolve, and make it their chief design, to be Rich) they fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition, 1 Tim. 6. 9 Be so wise therefore,  
2. To provide for yourself as well as your Family; and do not hazard an Immortal Soul; nor make yourself, not only a Drudge in this World, but eternally miserable in the next; to raise them to a Grandeur, which shall only instruct them to despise your Meanness, and (by making Provision for the flesh) the more artificially to ruin themselves.  
What is suggested concerning Debts and Encumbrances is a very uncertain pretence; since many men who are in Debt may be out of it when they please. Great Purchasers and great Dealers, who grasp at all, are seldom out of Debt; and if such men must be excused from Charity till they have paid their Debts, the Poor and the Public will be little better for them. But 'tis the Duty of the Clergy,  
3. To admonish such Men, That they are obliged to be just to God, as well as their Creditors. They who talk so much of paying their Debts (as if that might excuse them from giving to the Poor) let them first take care to pay their Debts to God, in Charitable Distributions; which I thus prove to be their Duty. When God gave them their Estates (either by Descent from others, or their own Industry) he reserved to himself a Chief-Rent (a proportionable Part of their Incomes) which he commands them to give, as occasion shall require, to the Public, and to the Poor; and will they not be just to God, their great Landlord, as well as to their lesser Creditors? Will they not pay God his own? let them know therefore, if they refuse their Chief Rent of Charity, they have forfeited their Estates, and God may take the Seizure When and How he pleaseth.    

PLEA V.  
I am inclined to give to the Poor, but there are so many Objects of Charity, that I know not where to begin, nor when to end; should I give to every one who asketh, I might soon squander away my whole Estate, and perhaps have little thanks for so doing; for these begging People are so rude and censorious, that though I may have given, in former instances, even beyond my Ability, yet if I do not give likewise to them, I shall be clamoured and railed at, as if I had given nothing at all.  

ANSWER.  
Your Charity (as all other Passages of your Life) must be regular, and governed by Prudence. Otherwise, in this as well as other Christian Duties, you may offer the Sacrifice of Fools. A Good man showeth favour, and dareth; he will guide his Affairs with Discretion, Psal. 112. 5. You must not therefore pretend to give at large, to every one that asketh; no nor to every one that wanteth. For there is no law of God or Man that doth oblige you to impoverish yourself and Family by relieving of Others.  
And therefore, that you may neither be wanting to the Poor, nor to yourself, give me leave to propose this following Method.  
Having taken a true Estimate of the Value and Circumstances of your Incomes, then settle a a Charity-Fund: By Separating and Dedicating some proportionable Part of your Estate to Charitable Uses. This Method is plainly suggested, if not commanded by St. Paul, 1 Cor. 16. 1, 2. Now concerning the Collection for the Saints, as I have given order to the Churches of Galatia, even so do ye. Upon the first day of the week, let every one of you lay by him in store, as God hath prospered him. What Proportion you are to separate (or, in the Apostle's Language, lay by you in store) whether a Tenth, a Twentieth, a Thirtieth, or a Fortieth, etc. I must not pretend to Determine: For St. Paul hath left you to your liberty, with this general Caution, To do as God shall prosper you.  
Those who have large Estates, and no Children to provide for; that are not clogged with Debts, nor such like Encumbrances, they are obliged to Dedicate the more; but of those who have many Children to provide for, and are pressed with Debts and other Encumbrances, God will doubtless accept the less. Let every man according as he purposeth in his heart (and according as his Circumstances will permit) so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver, 2 Cor. 9 7.  
By this Expedient of a Fund, or Poor-Man's Box (which is hearty commended to you) your Charity will be ready and cheerful, as well as Regular and Prudent.  
And because Examples are more intelligible than Precepts, and do usually make the firmer impression: I shall therefore repeat this following Passage, of Mr. William Whately, sometime Vicar of Banbury (a famous Preacher) who, upon occasion, thus Addressed himself to his friend: You know, Sir, some years since I was often beholding to you for the Loan of 10 l. at a time; The truth is, I could not bring the Year about, though my Receipts were not despicable, and I was not at all conscious to myself of any vain Expenses, or of Improvidence: At length I began to examine my Family what relief was given to the Poor; and although I was assured that was not done niggardly, yet I could not be so satisfied, but resolved instantly to lay aside every Tenth shilling of all my Receipts for Charitable Uses. And (to let you see how well I have thrived this way in a short time) now, if you have occasion to use an 100 l. or more, I have it ready for you. V Append. to Mr. Mede's Life, p. 37.  
The same (as to the Dedication of a Tenth Part) is reported of the Lord Harrington, Dr. H. Hammond, Mr. Joseph Mede, Mr. John Parker, with several others.    

PLEA VI.  
Pray do not suspect my Charity, but have a little Patience with me: Give me leave to enjoy my Estate whilst I live, and those who best deserve it shall have it when I die. Amongst other Items in my Will, there is so much left to the Poor; and this I hope may excuse me from any further Importunities.  

ANSWER.  
Though it seems you are resolved to part with nothing whilst you live, but to keep the Staff in your own hand, as you phrase it; yet you fairly promise to do some good at your Death. And thus far, 'tis well, for better late than never; but let me be so faithful to my Office to remind you, That the Charity you intent at your Death, must not excuse you from being Charitable in your Life-time; for, to give you a true State of the Case, 'tis with Charity as with Repentance.  
You must repent at your Death: For, Repentance, as well as other Graces, must be exercised upon your Deathbed. But 'tis much hoped you do not then begin to Repent: For, a Deathbed Repentance is neither comfortable nor safe. Repentance then is the work of your whole Life: For Daily Sins must have Daily Repentance. However, though there will be occasion for Repentance all your life long, yet when you come to Die, you then revise and finish your Repentance, i. e. you then exercise these Penitential Acts with all the vigour that you can, and most earnestly beg pardon for your imperfect Repentance.  
And thus it is with Charity.  
You ought indeed to be Charitable at your Death (whereby you may supply your former Defects, and may still be doing Good when you are removed into another World) but this Deathbed or Testamentary Charity doth not exclude, but suppose the Charity of your preceding Life. As we have therefore opportunity, let us do good unto all men, Gal. 6. 10. Now this Expression, As we have opportunity, denotes Two Things:  
1. Life and Time to do Good.  
2. Wealth and Power to do Good: And both these may be wanting if you neglect the present season.  
1. You may resolve to be very Charitable at your Death, by Bequeathing such and such Legacies to the Poor; but either Death prevents you (and your Will is never made) or else you are diverted by the unseasonable clamours of others, who will be very importunate to discourage your Charity. But  
2. Suppose you are fixed and firm in your Resolution of doing Good at your Death, it may then possibly not be in your Power; for Riches make themselves Wings. And the Wealth of an Age may be gone in a Moment. For (to omit Modern Instances) he who this Day hath the Wealth of Job, may to Morrow need his Patience: And therefore, Withhold not Good from them to whom it is due, when it is in the power of thy hand to do it, Prov. 3. 27.    

PLEA VII.  
I have both Ability and Inclination to be Charitable: But am troubled to observe, How Gifts and Legacies are abused, and how often the Intentions of Pious Donors are Perverted.  

ANSWER.  
That this may not discourage your Charity, please to Consider, That there is nothing fixed and certain in this World; and if you dare not be Charitable, because your Gift may be abused, for the same reason you must neither Purchase nor Bargain, because you may be cheated.  
Use therefore the best Caution, and take the best Advice you can; and when you have so done, leave the Success to God And then, though the Wickedness of others should pervert your Charity, yet God, who is faithful, will Reward your good intention.  
And the better to avoid Abuses; Finish your Charity in your Life, and depend not too much upon Executors and trusties. But lest you should not Personally settle your Charity in your Life, make choice of such Executors as are of Ability as well as Integrity: and (in Modern Language) who are Responsible as well as Honest.  
And if your Charity is not so large as to raise a Foundation of your Own, there are then several eminent Foundations, in this Kingdom, upon which you may safely Superstruct, and securely place your Charity, without the least hazard of its being perverted, viz. The Colleges and Halls in our Two famous Universities, Oxford and Cambridge. The Five noted Hospitals in London and Southwark, viz Christ's - Hospital, St. Bartholomew's - Hospital, St. Thomas' - Hospital, Bridewel-Hospital, Bethlem-Hospital.  
Besides these, there is another late Foundation, which (because as yet not so generally known) I shall more largely describe; and with a most Affectionate Concern thus Commend to your Charity.      

ALL those Honourable and Worthy Persons, who are inclined to Dedicate and Bequeath some part of their Estates to Charitable Uses; They are most humbly Petitioned, To Remember Poor Widows and Children of Clergymen.  
And the better to promote so Pious a Work, it was thought fit here to Publish,  
An Abstract of the CHARTER Granted by his late Majesty, King Charles the II. (of ever Blessed Memory) for Erecting a CORPORATION for Relief of Poor Widows and Children of CLERGYMEN. Dated July 1st. 1678.  
HIS said late MAJESTY having taken notice, That divers Charitable Persons had appeared very forward in contributing to the relief of such of the Widows and Children of Loyal and Orthodox Clergymen as were poor, and of the good effect the same hath had; and taking into his Princely Consideration the great Sufferings of many of the Clergy in England for their Loyalty: Was graciously pleased by his Charter, under the Great Seal of England, to Ordain, Constitute, and Grant, That the Persons therein named, and their Successors, (to be elected as is therein expressed) Be one Body Politic and Corporate, by the name of, The Governors of the Charity for Relief of poor Widows and Children of Clergymen: And that by the same name they should have perpetual Succession, and be capable to purchase, have, or take Manors, Lands, and Hereditaments, etc. not exceeding the yearly value of Two thousand Pounds; and all manner of Goods and Chattels, and to dispose thereof: And by that Name to Plead, and to be Impleaded in All Actions, etc. And to act all other Matters and Things as fully as any other Body Politic in this Realm can do: And that the said Governors should have one Common-Seal.  
And his said late Majesty did further Grant to the said Governors, That There should be a Precedent, a Vice Precedent, three Treasurers, and forty two Assistants, Members of the said Corporation, and that they, or any five of them, (whereof the Precedent, Vice-President, or one of the Treasurers to be one) should be called The Court of Assistants of the said Corporation, who should have the management of all the Affairs of the said Coporation, and should make Laws and Ordinances for the good Government thereof, as well in Matters concerning the Corporation, as in electing of Officers, and Management of their Revenues; and impose Penalties on Offenders against the said Laws, and recover the same to the use of the said Corporation.  
And therein it is appointed that the persons thereby Constituted to be the first Precedent, Vice-President, Treasurers, and first Assistants, should continue in their respective places until the second Thursday in November, 1679. And from thenceforth, until there should be a new Choice made of persons to succeed them.  
And that on every second Thursday in November for ever (or oftener if there be occasion) there should be a General Assembly of the said Governors, and the Major part of the Members then present might choose a Precedent, Vice-President, three Treasurers, and Forty two Assistants, who should continue for the Year following: And that in case of the death of any of the said Officers within the Year, others might be chosen at a General Assembly into their places.  
And that such General Assembly might Elect such other person or persons to be Members and Governors of the said Corporation, as they, or the greater part of them shall think fit.  
Provided, That the Precedent, Vice-President, and Treasurer's , should before they enter upon their Places, take their Oaths before the Lord Chancellor, faithfully to execute their Respective Trusts: And that all other the Members of the said Corporation before they act as Assistants, and all succeeding Precedents, Vice-Presidents, Treasures, Assistants, and all other their inferior Officers should take the like Oath before the Persons by the said Charter empowered to administer the same.  
And that the Lord Archbishop of Canterbury, Lord High-Chancellor of England, Lord Archbishop of York, or Lord Keeper of the Great Seal of England, Lord High-Treasurer, Lord Bishop of London, Lord Almoner, and the Lord Mayor of London, for the time being, should be the Visitors of the said Corporation, and settle all differences about the Government thereof, and touching the disposition of their Revenues.   

HAving thus published this great favour of his late Majesty, here are next set down the Forms of Subscriptions; and also how any Legacy in Money, or Houses and Land, may be given by WILL to the said Corporation.  

I _____ of _____ do promise to pay to the Governors of the Charity for Relief of poor Widows, and Children of Clergymen, the Sum of _____ Sterling, on or before the _____  
Witness my Hand   

I _____ of _____ do promise to pay to the Governors of the Charity, for Relief of poor Widows, and Children of Clergymen, the Sum of _____ Sterling, at the two usual Feast days of the Annunciation of the Blessed Virgin Mary, and St. Michael the Archangel, by equal Portions during _____ The first payment to be made at the next of the Feast Days above mentioned, that shall happen after the Date hereof.  
Witness my Hand   

This may be inserted among LEGACIES in a WILL.  
ITem, I give and bequeath unto the Governors of the Charity, for Relief of poor Widows, and Children of Clergymen, the Sum of _____ Pounds, to be paid to one of the Treasurers.   

For devising HOUSES or LANDS.  
ITem, I give and devise unto the Governors of the Charity, for Relief of poor Widows, and Children of Clergymen, and their Successors for ever, all that my Message _____ and Lands Situate and being in _____   

IT is thought fit and requisite to give notice; That the Governors of this Charity (by the assistance of many worthy persons, who have bountifully contributed thereunto, and whose names are Registered as Benefactors:) Have not only made some Purchases as a Yearly Bond, but also distributed considerable Sums amongst poor Widows, and Children of Clergymen. And also several poor Children are Yearly placed forth Apprentices, by the Direction and Encouragement of the Stewards. It is therefore much hoped, That considerable Subscriptions will still be made, Gifts and Legacies bequeathed in all parts of this Kingdom: Such a certain Method and Security being Established for the due Administration of this Charity, so that nothing can be diverted to any other use.  
All Persons who shall please to promote this Charity, or have any thing to communicate concerning the same; may direct Letters, as occasion shall require, to Mr. Thomas Tyllot, the Register of the Corporation, at Doctor's Commons, LONDON.   
FINIS.   

THE CONTENTS.  

THE Design of this Treatise. Page 2  
That Divines may Discourse of Last Wills and Testaments, and how? Page 3  
Directions concerning Last Wills and Testaments. Ib. 

I. Make your Will in your Health. Ib. 

For, 

1. If you defer it to your Sickbed, you may possibly never make it at all. Page 4    
Or, 

2. It is then most commonly imperfect and Defective. Page 7  
3. Disturbing to the Dying Testator. Page 12      
II. Make a Christian Will. Page 15  
III. Make a Prudent Will Page 19 

Express this Prudence, 

1. In the form of Words and Phrases, in which the Will is Drawn and Composed. Ib.  
2. In the Subject-matter of the Will; the Distribution of an Estate, whether Real or Personal. 20      
IU. Make a Just Will. Page 24 

The nature of Restitution Page 26  
The Reason of it. Page 30    
V Make a Charitable Will. Page 33    
It is the Duty of the Clergy earnestly to move Sick and Dying Persons to be liberal to the Poor. Ib.  
Charity commanded 

by St. Paul. Page 35  
By St. James. Page 40  
By St. John. Page 41  
By our B. Saviour. Page 43  
And in the Law and the Prophets. Page 47    
Motives to Charity. 

1. Charity to the Poor makes us like unto God. Page 51  
2. It is an Act of Justice. Page 53  
3. 'Tis the most proper expression of our Gratitude to God.  
4. 'Tis an Act of Prudence, and of great Advantage to ourselves. 

I. With Respect to this Life. 

1. To Preserve. 2. Increase. 3. Sanctify an Estate. Page 62 etc.    
II. Charity shall be rewarded in the Life to come.      
Pleas and Pretences, to excuse the neglect of Charitable Distributions. 

Plea I. Pressing of Charity is Popish. 

Answ. Page 78    
Plea II. The Laws have provided for the Poor. 

Answ. Page 80    
Plea III. My Estate is but small. 

Answ. Page 82    
Plea iv I have Wife and Children to provide for, Debts to be paid. 

Answ. Page 83    
Plea V There are so many Objects of Charity, I may give away all my Estate. 

Answ. Page 87    
Plea VI I will remember the Poor when I Die. 

Answ. Page 91    
Plea VII. Charity is often abused, Gifts and Legacies are Perverted. 

Answ. Page 95      
Poor Widows and Children of Clergymen most humbly recommended. Page 97  
An Abstract of the Charter for Relief of Poor Widows and Children of Clergymen. Ib.    

Catalogue of some Books printed for B. Aylmer.  

A Conference with an Anabaptist. Being a Defence of Infant-Baptism. In 8vo. price 12 d.  
A Theological Discourse of Last Wills and Testaments. In 8vo. price 12 d.  
A Short Exposition (of the Preliminary Questions and Answers) of the Church-Catechism. Being an Introduction to a Defence of Infant-Baptism. Price 2 d.  
Directions in order to the Suppressing of Debauchery and Profaneness. 2 d.  
A Discourse against Blasphemy. Being A Conference with M. S. Concerning 1. The Rudeness of Atheistical Discourse. 2. The Certainty and Eternity of Hell Torments. 3. The Truth and Authority of the Holy Scriptures. 2 d.  
A Discourse against 1. Drunkenness. 2. Swearing and Cursing. 2 d.   
These are the price of each of these small books single; but for the encouragement of those that are so charitably inclined to give away some quantities of them, they may have them at ten shillings a hundred. At Brab. Aylmer 's, in Cornhill.  
These above all Writ by the Reverend William Assheton. D. D.  
Certain Propositions by which the Doctrine of the H. Trinity is so explained, according to the Ancient Fathers, as to speak it not Contradictory to Natural Reason: Together with a Defence of them, in Answer to the Objections of a Socinian Writer, in his newly printed Considerations on the Explications of the Doctrine of the Trinity. Occasioned by these Propositions among other Discourses, in a Letter to that Author.  
A Second Defence of the Propositions; By which the Doctrine of the Holy Trinity is so Explained, according to the Ancient Fathers, as to speak it not Contradictory to Natural Reason. In Answer to a Socinian Manuscript, In a Letter to a Friend. Together with a Third Defence of those Propositions, in Answer to the Newly published Reflections, contained in a Pamphlet, Entitled, A Letter to the Reverend Clergy of Both Universities.  
Both by Edward Lord Bishop of Gloucester.  
Lately Printed, the Holy Bible, Containing the Old Testament and the New: With Annotations and Parallel Scriptures. To which is annexed the Harmony of the Gospels: As also the Reduction of the Jewish Weights, Coins, and Measures, to our English Standards. And a Table of the Promises in Scripture. By Samuel Clark, Minister of the Gospel. Printed in Folio of a very fair Letter and good Paper; the like never before in one Volume.  
The Four Last Things: viz. Death, Judgement, Heaven, and Hell, practically Considered and Applied in several Discourses. By William Bates, D. D.