Mr. HARTCLIFFE's SERMON, BEFORE The LORD MAYOR, etc.   

Ashurst Mayor.  
Martis xvii. die Aprilis 1694. Annoque Regis & Reginae Will. & Mariae, Angl. etc. sexto.  
THis Court doth desire Mr. Hartcliffe to print his Sermon preached before the Lord Mayor, aldermans and Governors of the several Hospitals of this City, on Wednesday in Easter-Week last, at the Parish-Church of S. Brides.  
Goodfellow.   

A SERMON Preached before The Right Honourable the LORD MAYOR AND Court of ALDERMEN, AT St. BRIDE's CHURCH, ON Wednesday in Easter-Week, April 11th. 1694.  
BY JOHN HARTCLIFFE, B. D. and Canon of Windsor.  
May 1. 1694. Imprimatur, GEO. ROYSE.  
LONDON: Printed for Charles Harper, at the Flower-de-luce over against St. Dunstan's Church, Fleetstreet, 1694.   

To the Right Honourable Sir William Ashurst, Knight, LORD-MAYOR, etc.  
My Lord,  
A Discourse upon Charity (though it be much below the Dignity of the Subject) must be welcome to your Lordship, because this Virtue seems so very agreeable to your natural Temper, as it appears in your Methods of Governing this great City, which are like those of Charity in a Religious course of Life, prudent, steady, just and peaceable. Every good Man, in his Station, is bound to do what he can towards the Amendment of an Evil Age; but the chief Magistrate of so famous a City, and the worthy Governors of the Hospitals thereof, are great and eminent Examples, which must have a stronger Power to persuade others to be good, than any Arguments besides. Now, for all our Diseases, the most efficacious Remedy is the Practice of Charity, which is very much in the Power of Rulers to apply well, and with the most probable Success. Therefore that your Lordship, together with the liberal and generous Patrons of the Poor in this place, may be found so doing when our Master shall come to call you to the Regions of the Blessed, where nothing but perfect Charity and Peace reign for ever, is the Prayer of  
Your Lordship's most humble and obedient Servant, John Hartcliffe.   

JOB, Chap. xxxi, V nineteen. If I have seen any perish for want of clothing, or any poor without covering, etc.  
JOB is the great Example of Charity as well as Patience; from whom the Devil, neither by his temptations nor torments, could extort one repining word in the midst of his Sufferings: in his deepest groans and sighs we do not hear one murmur against the Justice or the Purity of God. What an admirable creature is the innocent, though afflicted, Man! whose Hopes are raised above this World, and who bears his Troubles with so much resignation to the will of God: how often doth Satan call him Coward for this good disposition, in hopes at least to provoke him to a raillery against Providence, because he knew he had no other way to conquer him, but by himself. Notwithstanding, Job remains unblameable, and unshaken by all his assaults; for he deserves not to win the crown at the end of the race, who doth not earnestly strive for it in the exercise of such Virtues, as become the good fight of Faith; but above all, he must never suffer any one to perish for want of Clothing, or to starve for want of Bread.  
Which Job says, He never did, because he valued the love of his Brother, and the Service of God, beyond the profits and sordid interests that Men are apt to be so fond of: it is true, he gives a sad account of his misfortunes and low condition, in the foregoing chapter; therefore, left those who heard him should take what he had said to be an argument of his guilt, he sets down in this Chapter a full, and a very particular relation of his Integrity, laying the most secret inclinations of his Soul open before them, together with the actions of his whole Life.  
For his Friends had accused him falsely of several Crimes, and had laid things to his charge, which he knew not, so that in defence of himself he offers many pleas, among which none was of more weight than this, that he had all along a natural compassion from his youth: for he says in the Text, If I have suffered any to perish for want of clothing, etc. then ver. 22. let that guilty arm fall off my shoulder, or be broken in two in the midst.  
These words do in general set forth the practice of a good Man, in the acts of Mercy and Righteousness, which do, above all others, declare him a follower of our Blessed Lord; but chief they do imply something concerning the Nature, Manner and Object of those Acts.  
For by not suffering any to perish for want of Clothing, we must suppose the charitable Man to be ever busy and diligent in contriving how to uphold the life and well-being of an indigent Creature; not that he is always moved to relieve another upon the Rhetoric of his cries, or to content his own commiserating nature; not that he is moved to pity by the sight of every naked arm or leg in the street, which do often impose upon an easy temper: but he proportions his gift according to his own Ability and the Merits of the receiver; for the Needs of persons are different, and their Merits unequal; therefore the bountiful Man bestows whatever he hath within the compass of his possession or his power, that he may feed the hungry, cloth the naked, visit the sick, entertain the stranger, ransom the captive, ease the oppressed, comfort the sorrowful, assist the weak, and advise the ignorant.  
How much better and more pleasant is it in this manner to deal out our Riches and our Bread too, than to indulge a covetous humour, serve a corrupt appetite, or pamper the belly! The Satisfaction being much more rational and suitable to the dignity of human Nature, to cover the back of our poor Neighbour, whose rags are God Almighty's Badge, than to set off our own in the finest dress: it being not only the Duty of a Christian, but more for his Credit, so to educate poor Children, that they may become useful Men, that from small beginnings they may rise to considerable fortunes, than to build stately Houses of Pleasure, or to spend his Wealth in excesses, curiosities or gamings, which are extravagant, chargeable and full of hazard: for these unlawful ways do frequently so exhaust Men's substance, that in the midst of their plenty they are unable to give a covering to the Poor; but the pious and merciful Man is a good husband, very frugal, and very laborious, that he may have a sufficient supply for the purposes of a discreet Charity; which loves to enlarge itself, but than it must be directed with such Prudence as that the good seed may not be sown at random, and the birds of prey devour it all; but a proper Soil and a fit Season must be chosen, that those only may partake of them, who are overwhelmed with Calamities, and are pinched with real Poverty.  
In vulgar practice indeed Men care not much for any acquaintance with the Needy, and are all for doing kindnesses to them whose fortunes do not require it, or who can return the same again: but the good Man's behaviour is like that of Job, Prov. 29.11. He delivers the Poor when they cry, and doth not grind their face, nor put them off with frivolous excuses, nor doth he say to them departed in peace, when their Necessities call for a speedy relief; he is ready to assist the Fatherless and Widow, and cannot be so rigid as to exact the utmost farthing they owe: thus the good Publican recommended himself to our Saviour by this endearing expression, Luke 19.8, 9 behold Lord, half of my goods I give to the Poor; hence he was called a Son of Abraham, and Salvation came to his house, so near to the heart of Religion doth Charity dwell; and the holy Scripture doth make it such an essential part thereof, that none can be esteemed Heirs of Salvation, unless they be well reported of for good works, have brought up Children, and lodged Strangers, unless they have relieved the afflicted, and have diligently followed every good deed: which whosoever doth, he is made like unto God (the great Benefactor of the World) in the whole Frame of his Mind, he lives according to the unchangeable Rules of Truth and Righteousness; by the constant exercise whereof, we have a Taste of Heavenly Joys, while we live in this Vale of tears; but if we care not to approve ourselves to God, by doing all the good we can to our Brethren, we are so far already sunk into the miserable state of Hell.  
To prevent this Misery, we must be watchful over our Minds, that they do not fall into a covetous Humour, which is a stain to the Soul, that can hardly be got out; for other Vices take us but at some times, and from the lucid intervals they afford us, we gain some time to think of what we have done, and hearty to repent of what we have acted amiss; but there are other Sins without any intermission, and keep us as it were in a continual Fit, such as Covetousness is, which never allows any space to reflect, but ever presses upon the Sinner, and leaves no room for a sober or a relenting Thought; for the Judgements of the Greedy are very grossly perverted, so that they hoard up all, and will not be prevailed with to part with a Penny or a Coat, when they have many, because they judge a rich Wardrobe and a full Purse to the best things in the World, and then they imagine themselves most wise when they are most base. This is the cause why Covetous Men, while they are so, are uncapable of being truly religious, because they are Idolaters, in worshipping a piece of Clay, and by not regarding the Distresses of their Brethren, they must needs have very heathenish or very injurious Notions of God, as if he neglected those, who stand in most need of his help; whereas the destitute and miserable have a peculiar relation to him, and he hath professed himself, in his word, their especial Friend and Protector, insomuch that he takes particular care of their Maintenance, and hath commanded us to place, what they receive, to his account: for God hath given us leave to reckon him our Debtor for their sakes, which Debt he will satisfy with an abundant recompense: but if we stop our Ears to their most earnest Petitions, or withhold our hands from giving them seasonable Aids, this God looks on as a bold affront to himself and an ungrateful repulse: for thereby we claim an absolute Property in our goods, which we have not; they are only different Talents entrusted to our Industry and Management, for which we shall be summoned to a very just and severe Reckoning, how and in what degrees we have increased or lessened them.  
Seeing then we cannot make out any unquestionable Title to the least mite, all that we have above what will supply our personal Necessities, or answer those of our Families and Offices, in which we are concerned, must belong to the Poor, that Corn is theirs which is kept in the Granary, and that Apparel which is locked up in the Press, that Meat and Drink which the Luxurious consume in waste is their Due, and that Money also which is barred up in the Chest: all this the Liberal Man knows very well, so that he believes a Plenty of all things for no other reason , but as they afford Means to help the Poor and Needy; so that Mankind seem to be distinguished into higher and lower Ranks by divine Wisdom and Providence, in order to the exercise of an universal Charity.  
Such a Charity, I mean, as St. Paul describes in one of his Epistles, to be never hasty in returning any Wrong that it hath suffered, but is always willing to hearken to any fair terms of Agreement. Such a Charity as sweetens men's Spirits, and from being rough or sour, makes them kind and affable to the meanest People, ready to oblige every one with a gentle and humble compliance. Such a Charity as envies no Man, but is pleased at the Prosperity of others, is made better by their Health, and rejoices at seeing them cheerful. Such a Charity as never domineers, but scorns that usual Insolence which is the spring of many Disorders, and of much contempt of the Poor. Such a Charity as doth never demean itself haughtily or with reproach either in Words or Gestures, but calmly debates all Matters, that it may not behave itself unseemly. Such a Charity as is not of a narrow of stingy Spirit, when Men care for none but themselves, and regard not how their Neighbours far, so they live at ease; but it teacheth us to lend, not hoping to receive again, to secure those that cannot repay the Courtesy, and will not suffer us to pass by any fair occasion of doing a public good. Such a Charity as will not let us be carried down by the stream of impetuous Passions, when we do we know not what, and beg pardon for it after it is done, but it keeps all the Affections under Government, that the Mind may not do any thing unadvisedly or foolishly. Such a Charity as interprets all the Actions of other Men in the best and fairest Sense, never suspecting any to be worse than their Deeds declare. Such a Charity as feels a sympathetick Grief for the Afflictions that do at any time befall others, and cannot rest till it hath wrought their Deliverance. Such a Charity as will always find some Quality or other to praise in Men, and, as much as may be, will conceal their Faults, never despairing of the worst of Men, but hopes still that they may amend and grow wiser. In fine, Such a Charity as thinks nothing too great to undertake or too hard to undergo for the good of Mankind.  
Now if this kind of Charity did but get ground in the World, it would very much better the Condition and the Manners of it.  
I. It would better its Condition; of which the Hospitals of this great City are a convincing Proof, in two of which we find Medicines for the maimed Body; but I am sorry that we do not find a Revenue equal to their Charge; which should be a motive to every good Man to help the present Governors in bearing the Burden, which this last year hath been very heavy, from the Crowds of Sick and Wounded Persons that press in upon them.  
In another we have proper Antidotes for the distempered Mind; and what a wonderful Charity is this, that can repair the breaches of a broken Understanding, can reduce its scattered Thoughts to their own place, make a decayed Sense whole and entire again. What pity it is, what loss to the miserable part of Men, if this Charity should stand still for want of a sufficient Income; towards which we should the rather contribute, because they cannot ask for it themselves.  
In another we find Instruction for Poor Children in all such useful Arts as may have the best Influence upon the future Government of their Lives: for in this House of Charity Children are brought to Learning by such gentle ways, as are most suitable to human Nature, and here also we have no striving, but between Faith and Good Works, which shall go beyond or exceed the other.  
In another we have a present Cure for lose and incorrigible Offenders; for though Whips are not the Cords of a Man, yet they may serve to drive those to Virtue, that will not be led by an easier Discipline.  
All which Blessings are conveyed to the distressed Sufferers by the hands of liberal, just and faithful Stewards: what happy Foundations are these, and how beneficial to our Country, in comparison with the old Monasteries, that were the Seats of Idleness and Superstition! but the Founders of these well-directed Charities (since the Reformation) we may emphatically call the Pillars of the Earth, which would crack about our Ears, and sink under the weight of the unmerciful and cruel Man, if the charitable and beneficent did not put in their Shoulders to uphold it. For Charity is the cause why the World doth not break lose, and that human Societies do not disband and run into confusion; which never could be prevented (as Cardan thought) by one ambitious Man opposing another, and checking him in his Designs, nor by one Knave discovering another, nor by one cruel Man keeping another in awe. The Politician perhaps may think, that the present state of things is kept up by his Art of Government; but this is no more so, than the Building is upheld by the Antic Figure on the outside, which seems indeed to bend under the load, when it contributes nothing to its real Strength and Support.  
The Wise, the Noble, and the Strong do not this business, but the weak things of the World, the righteous and holy Men of every Nation, are the only sufficient Props of this great Fabric. Wicked and Uncharitable Men, be they never so great or high, are so far from promoting the civil Happiness of Nations, or the continuance of things in Peace, that they are ever soliciting the Judgements of God by the abuse of his Gifts, and provoking his Vengeance against the Earth. Thus the corrupt and vicious Conversation of the Inhabitants of Sodom, was the Vapour that ascended up to Heaven, and gathered into a Cloud of Wrath, and did for a long time threaten that and other Cities; righteous Lot only bore off the stroke, and hindered this Cloud from breaking upon them, and when he was removed, they fell into desolation, as in a Moment.  
But pious and bountiful Persons do secure the Constitution of the World, they render both themselves and others more safe and happy. Thus the Lord was with Jacob, and prospered Laban for his sake; he was with Joseph, and blessed the Aegyptian's house for his sake: for the Places where they are, and the Persons with whom they live, thrive by having their Company; they enjoy several Blessings, and are freed from many Evils, for the sake of their Neighbourhood; for the Wiseman assures us, Prov. 5.33. that the Lord protecteth the habitation of the Righteous, and the Royal Psalmist says, Psal. 91.10. There shall no evil befall him, nor any plague come nigh his dwelling. For every Man who lives to the benefit and use of others, is profitable to the World, and doth much advance the happy state of it, by the good Offices he is always ready to perform. Is any body in want? the compassionate Man is prepared to supply his Wants. Doth his very Enemy hunger? the true Christian will feed him, and not give him Stones for Bread. Is any one overtaken with Misery and Trouble? He doth not only pity, but will come and secure him; like the Levite in the Parable, he doth not pass by the lame and wounded, but pouring in Wine and Oil, he binds up his Wounds, and takes care of them; nay, he loves Peace so well among all People, that he will interpose and use his utmost pains to reconcile those who are at variance, and is, upon fit occasions, inclined to help all Persons in distress.  
Now is not the World the better and easier place to live in for such Men as these are; considering the uncertainty of all things in it, and the sudden turn of that Wheel that carries them about; it may be every Man's case, even of the most prosperous, to meet at some time or other with Want and Affliction. Is it not well that there are some who will take pity on their Misfortunes, and provide for them in the worst Circumstances; and if a charitable Man be in a more public Capacity or Station, the Effects likewise of his Bounty are of a more public advantage and extent.  
II. So that, Secondly, A Thorough-Reformation of ill Manners must be expected only from them who make others better, 

1. By their Counsel.  
2. by their Example.    
For the Lips of bountiful and good Men preserve Knowledge; they are ever instructing their Brethren in the most proper ways of doing good, and are the Lights of the World, that enlighten the dark corners of it: they are continually distilling wholesome Advices, which, however at first they may appear grievous, will insinuate by degrees, and get possession of the understanding: though the World is so humoursome and fantastical a thing, that it will hardly endure to be made better; yet their Admonitions have in them a great Power of persuasion, and their Examples do strongly move their Neighbours, to act as they do: for they are every day stirring up those, with whom they converse, to a serious consideration of God's Goodness, how plentifully he sends his Rain and Sunshine upon the good and bad; they never cease putting Men upon the improvement of their time, in the best manner and to their greatest Advantage, always exciting them to the Love of God and of their Brethren: they take likewise all convenient opportunities to reprove the Ungodliness of Men, chief their not remembering the Poor and Needy. And it is not to be conceived how much Good is done in the World this way, and how much Credit is brought to Religion by this course of Life.  
To which if we add their Example, it must be of mighty force to amend a degenerate Age; for it is a greater Encouragement to go before a Man, and show him they way, than only to give him direction. 'Tis true Religion is more refined and lovely in the Notion, than it is in him who professes it. In the Definition it is pure and hath nothing of Alloy, but in the Person it is attended with Mixture and Imperfection; yet Virtue is more lively in the Person, hath more taking Charms and Allurements, when we behold its Shape in the Actions of Bounty and Goodness: and although Religion may be represented with more beautiful Colours in a Discourse, yet Example satisfies us, that there is nothing in it but what is practicable; for Holiness would seem an impossible thing and not to be obtained, were it not made familiar to us, and easy for our imitation, in the Behaviour of Charitable Men; did it not shine forth with the brightest Lustre in all their Do; who, by Counsel and Instruction, point out the right Path of Salvation; but in their Example, they take us by the hand and lead us into that way.  
It is incredible, of what moment a few good Examples may be to reform an evil Age; especially if their Stations make them any ways subject to the Notice of others: for a Man of severe Innocency and Justice, of an inflexible and strict Integrity, is like so much Salt cast into the World, to preserve the Manners of Men from that Filth and Putrefaction, which is contracted by vicious Habits. One of a sweet and humble Temper doth make the Conversation of his Neighbours to be so too: a Man of a moderate and peaceable Spirit, is like so much Balm, to heal Differences, and to assuage the Violence of irregular Passions; one of sincere Piety and lively Devotion, may be compared to so much Fire sent down from Heaven to kindle in others warm Affections for the Service of God, and the Love of their Brethren: a Man of eminent Sanctity doth discountenance the Wickedness of other Men: one of a prudent and grave Behaviour, doth restrain their Vanity and Folly.  
In this manner both the Continuance and Reformation of the World must be ascribed to charitable and virtuous Persons; for they make all others as happy as they can by advising them to be better, and by keeping them from growing worse; besides, God doth so love Holiness, Justice and Mercy, that he will not only reward those who practise them in their own Persons, but all, that have any relation to them, shall be the better. Thus the Faith of Abraham, and the Sincerity of David, had an Influence upon Israel for many Generations. Thus Nations and Cities have owed their Safety and Success to the Prayers of such Holy and Pious Men as can prevail with God, because they are offered to him in conjunction with their Alms.  
Now the best Arguments for our giving of Alms, are, That it is the only Course we can take, 

First, To be like our Blessed Saviour,  
Secondly, To do Services acceptable to God,  
Thirdly, To save our Souls for ever.    
First, We are hereby made Like our Blessed Saviour; who went about doing Good; by which Method he spread the Fame of his Gospel, and made it appear lovely in the Eyes of all Beholders; for whenever he intended to convert any to his Faith, he did it by some visible good Works, in the sight of the Multitude; but he never gained any Disciple by the Conflicts he was pleased to undergo in his own Mind; for he performed his Fast and his Agony alone, in the Wilderness and in the Garden. Hence it is, that our Lord commands his Disciples not to believe him, but the Works that he did; because he thought in the most honourable Labour to study the Benefit of Mankind, to help their Infirmities, to supply their Wants, to ease their Burdens. And thus the whole Doctrine of Future Happiness was introduced by feeding the Hungry, by curing the Lame, and by opening the Eyes of the Blind.  
Let this Mind be in you, which was in Christ Jesus. We must then be intent, as he was, upon the constant Exercise of virtuous and good Actions; for we have an exact Rule of Life set before our Eyes, that doth enjoin us such Duties of Piety, as will procure the Love and Favour of God; such Practices of Bounty and  as will govern well our Behaviour to our Brethren; and such excellent Precepts, as will produce, if we obey them, our utmost Content and Happiness.  
Thus, in the Life of Christ, God hath showed thee (O Man) what is good; and what doth the Lord thy God require of thee, but to do justly, to love Mercy, and to walk humbly with thy God. So that were we to contrive a way to make ourselves happy, we should fix upon just such Laws as these are, they are so agreeable to the Composition of our Natures, they require us to perform Duties so plainly necessary and beneficial to Mankind, so delightful also to ourselves, because therein we follow our Natures, and do gratify the most importunate Dictates of our own Reason.  
Therefore the Principles upon which our Saviour obliges us to act, are Love, Reverence and Gratitude to God, hearty  towards Men, and a sober regard to our own true Welfare; the Ends of our Do, which he prescribes, are God's Honour, Public Edification, and the Salvation of our own Souls; so that his Conversation, upon Earth, which we are bound to follow, had not one Spot, nor Blemish in it; there was not one false or uneven Stroke in all this fair Copy, that we might be secure from doing amiss in transcribing any part of it; for it was intended to guide us through all the manifold Instances of our Duty; chief those that are most spiritual, and consequently difficult to our frail Constitutions, general Charity, self denying Humility, and invincible Patience: which when received into the Temper of our Minds, will render us truly wise, holy and good. For Christ Jesus, as he is a Mediator with God on our behalf, so he is a Principle of Divine Life in us; and his Religion doth not that which is permanent and lasting, if it do not obtain this effect upon us, of reconciling our Minds to his; nay it is but an imaginary thing, if we have not implanted in us by his Spirit, a pure Heart, a right Mind, clean Affections, an obedient Will, and a Sound Understanding: Which is effected, if we order the Actions of Reason and Liberty by the set Rules of a Righteous and Holy Life. For than we shall walk, as Intelligent Agents should do, who are baptised into a noble, free and divine Spirit; which Spirit will give us that Wisdom which, is from above, and is said to be first pure, then peaceable, full of Mercy and good Fruits, without Partiality, without Hypocrisy; the Planting whereof in our Souls is that which the Scripture calls the new Creature, and the being made after the Image of God: to which we may subjoin, That our Saviour pronounces Charity out of a pure Heart, to be the Root of all Moral Duties, and to be the fulfilling of the Law; which he prefers above the highest and most mysterious Schemes of Opinion, when he asserts it to be the perpetual Quality of good Men in the other World, and the distinguishing Mark of his Disciples in this.  
For Secondly, It recommends Men to the Love of God, by Doing such Services as are most acceptable to him, who hath said, that he is better pleased with Mercy than Sacrifice, that is, all Ritual Duties, such as Sacrifices were, must give place to Moral, as being most valued by God. Now, Moral Duties may be reduced to two Heads, the Love of God, and of our Neighbour; these are commanded for their intrinsic Excellency and Worth, but the Ritual are good only in respect to these; for to things that are substantially good, we have the first and highest Obligation, and among these the chiefest is to do good to Men, to assist them in their Miseries, and as much as we can, to reclaim them from the Error of their Ways.  
These Duties lie at the bottom of all Religion, are woven into the Essence of it, and do naturally bind us without any particular Revelation from God; for all Revelation from him supposes us to be Men, and considers the Relation we bear to each other; therefore when Christ was asked, what was the first and great Commandment of the Law? he answers, Thou shalt love the Lord thy God with all thy heart and with all thy might, and thy Neighbour as thyself, which he calls the second and like unto it. Without doubt the Jews expected he should have pitched upon Sacrifices, or Circumcision, or the Sabbath: but he overlooks them all, and urges these only as the great Duties of the Law, upon which that and the Prophets did depend. Whereas the Ceremonial Law of the Jews was to pass away, and did so not long after; but the Laws of Righteousness was to be unchangeable, and consisted in the Observation of such things which the Scribes and Pharisees did most of all neglect; they were lavish and profuse in their Offerings, that they might be excused, or winked at for the Duties of Charity and Beneficence; they would bribe the Almighty, with the richest of their Goods, and the fattest of their , to purchase a dispensation for their Vices, and an Indulgence for their Lusts; they would honour and praise him, spare for no Charges in his Worship, if he would not be angry for their Injustice, Cruelty and Unmercifulness; they were punctual People in tithing Mint and Cummin, but they were unnatural to their Parents, and would pretend, that their Estates were dedicated to a Religious use, when they should have relieved them.  
But our Righteousness must exceed theirs, or we shall never enter into the Kingdom of Heaven; that is, we must rely upon the weightier things of the Law, Mercy and Judgement; for when these are omitted, all other positive parts of Religion are so far from being well received, that they are cast off with Disdain. To what purpose is the Multitude of your Sacrifices, saith the Lord, in the first of Isaiah, I am full of the burnt-offerings of Rams, and the fat of fed beasts; the reason of which cost was to atone for their defects in the fundamental Duties of Religion; and so it follows, Your hands are full of blood, wash ye, make ye clean, put away the evil of your do from before mine eyes, cease to do evil, learn to do well.  
There was no other Incense, that could be of a Sweet-smelling Savour unto God, but their seeking Judgement and helping the Oppressed, their judging the Fatherless and pleading for the Widow: For this Cause it is the great design of Christianity, to reinforce these natural Duties, and to bring Men to a conscientious use of them: so that our Saviour gins his first Sermons with Promises of Blessedness to the Lovers of Mercy and Peace, and tells us, that he was not come to destroy, but to perfect them; and for this purpose was the glorious appearance of the Great God in our Flesh, that He might purify to himself a peculiar People, zealous of good works; for pure Religion is this, to visit the Fatherless and Widow in their affliction, and to keep ourselves unspotted from the World.  
By which course, Thirdly, We shall save our Souls for ever; because, of all the Works that Christians do, these alone of Charity and Mercy have the peculair Privilege of being brought into remembrance before God at the Day of Judgement: to the Doers of them he says, Matt. 25. Come ye Blessed of my Father, inherit the kingdom prepared for you from the Foundation of the World; for I was an hungry 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, etc. forasmuch as you have done thus to the least of these my Brethren, ye have done it unto me. For this reason Cornelius his Prayers were remembered and received by God, as Pledges of his Faithfulness and Love to him, because his Devotion and Fear of God were accompanied with giving much Alms; his Religion was not a pretence to delude the People, but it was Truth and Righteousness. For our Judge, at the last Trial of our Actions, will look into the Almsdeeds that we have done, and if he can hear any Prayers of the Poor on our behalf, he will bestow his Reward according to the Fervency of those Desires: not that there is or can be any Merit in these Works, as the Factors of Rome would insinuate; but God hath promised to make an exchange of everlasting Joys for them out of his mere Goodness and Mercy: upon this account St. Paul exhorts Timothy, that he advise the Faithful to be rich in good Works, ready to distribute, willing to communicate, laying up in store for themselves a good foundation for the time to come, that they may lay bold on Eternal Life.  
For God hath been very bountiful to us all, he hath given Plenty to some, a comfortable and convenient Maintenance to the lowest Orders of Men; but all are Tenants at will, therefore it is very reasonable, that we should pay back a Rent of what we possess by his free and voluntary Donation. Now the Receivers of this Rent are the Poor and Needy; for our Judge will declare, at the day of our Account, that what was done unto them was done unto him; and he tells us likewise, That in the last hour, many will say unto him, Lord, have we not prophesied in thy name, and in thy name cast out devils? But then will he profess unto them, I never knew you, depart from me, ye Workers of Iniquity.  
For all the best of us can look for at the hands of God is nothing but Mercy; how then can they expect Salvation, that do not any Works of Mercy! Do they believe the Judge of the World will change the Form of his Sentence for their sakes! They may as well think that the nature of things may be changed at Pleasure; for as the Gospel makes the Practice of Religion the only way to Heaven, so the nature of the thing doth make it a necessary Condition for our Happiness, because our Happiness must be placed in the enjoyment of God: now, it is impossible that any should have Communion one with another, that are not of a Temper; therefore it is necessary that Men should be like unto God, if they would see his Face. Now, nothing can make them like unto God, but the Practice of Holiness and Charity. Men deceive their own Souls, who imagine they shall inherit Eternal Life upon any other Terms.  
Wherefore if ye know these things, happy are ye if ye do them; and the putting in use the Active Virtues of Religion, is the best way to come to a true knowledge of it, as the Practice of Trade will give a Man a better Skill in it, than the Reading all the Books that ever were written about it; so one shall sooner understand a Country by travelling therein, than by poring upon all the Maps, that ever were made of it: For doing the will of God doth free our Minds from Prejudice, makes our Understandings more clear, and so takes away the great Obstacles of Sound Knowledge; whereby we shall gain a truer Notion of Christianity, than by any Speculations whatsoever; which when Men have followed, and have left the Exercise of Virtue, it is too apparent, that Christianity hath prodigiously decayed. For this Disease, the most efficacious Remedy that we of ourselves can use, is not so much the sublime and notional part of Divinity, as the natural and practicable Doctrines. Although some Men have thought, in a gross time, the profoundest Mysteries of Religion to be proper for purifying the Spirits of Men; yet a subtle and nice Age of Disputers for matters of Opinion, must have other Applications; they must be told, that God did not reveal his Will to teach us the Arts of Arguing, or to perplex us with more Scepticism, but to make us more holy, just, and good; not to busy our Heads in spinning our curious Ideas of Virtue, but to form and govern our Lives.  
Next to the Succour of Divine Power, this is the most likely way to preserve the Christian Faith among us; the rare Effects whereof we see and admire in your public Works of Charity, than which neither the ancient nor present World have shown a nobler Sight: for you do in the most ample manner  the Naked, feed the Hungry, heal the Sick, and provide for the Destitute. If it were esteemed a great piece of Bravery among the Romans, that they were delighted in beholding their Slaves and their Captives murder one another; it is much more so to cherish the meanest Servant, and to let the Prisoner go free: for it's the peculiar Character of the true Christianity, that it does not only save the sincere Professors thereof, but renders them more tenderhearted and kind; our Lord employing no other Forces against the most contumacious, than Love and Forgiveness, which are impossible to be resisted; because he that contends against his Adversaries with these Weapons, hath not only his own Virtues but theirs on his side.  
What room can there be for low and little things in Minds so usefully employed? What ambitious Disquiets can trouble those, who have so much Glory before them, as to view such a number of Children, whose Food and Raiment (under God) are the daily Works of their hands, by whose Watering these tender Plants take root in the World, do often grow up to such a Height, and spread their Branches so wide, that they who first planted them have found Comfort and Shelter under their Shadow. What Melancholy Passions can overshadow those Hearts, who have the Blessings of the Poor every day in their Ears? What Anger, Envy, Hatred, or Revenge can torment those Breasts, whose Thoughts are always busied about the Ends of Charity? to whom the return of every Year doth suggest a Circle of Charitable Deeds.  
Certainly this should, above all other Expedients, bring us to that which all Parties agree to be our true and common Interest, an Union of Minds, and extinguish all manner of Differences; whilst every one pursues those Heavenly Doctrines of Love and Liberality, Mutual Kindness and Friendship; by which the Eternal Condition of Men is not only in a great Measure secured, but their natural Reason, and their Temporal Safety are much advanced. It hath been observed, that there is scarce any Language in the World which can properly signify one English Expression, and that is, Good-nature; and we may say, that no other Nation can make so considerable a Figure in in the World, if we would exert this Good-nature in all the Acts of a pious and charitable Life, instead of being divided about such things, as neither promote true Piety or good Manners.  
For that very Trade, for which this Island is so well situated, in the Nature of the thing, and in the visible Effects thereof, doth not only enlarge the Minds of Men, as well as their Fortunes, but it makes all Mankind to be of one Body, by mutual Intercourse to serve the Occasions and supply the Needs of one another; so that every days Business doth insensibly carry you into the use of one of the highest Graces of Religion: which by continual Practice will take root more and more in the Heart, and bring forth Fruits of good Works in our Lives; so that our Faith will not be a barren Notion only in our Heads, productive of nothing but Leaves of Opinion, but it will employ our Hearts in Meditation, our Knees in Devotion, our Hands in Distribution and Beneficence. And this we must observe, that the Constitution of a Country is the same with the Persons who compose it; so that if they follow Peace and Charity, it will be made visible by the constant and undisturbed Happiness of the Government to which they belong.  
Therefore when the Gentiles, in Tertullian's time, upbraided the Christians, that they made choice of a cheap Religion, and bought up no Gums nor Spices, that used to be spent in the Service of the Gods, and by this means the Emperor's Customs were also diminished: he makes this Answer, We Christians spend more in Relief of the Poor, than you Gentiles do upon your Gods, and though we use no Gums nor Spices for Incense; yet we do as much promote Trade, by the vast Proportions of those Commodities we spend in the embalming our Dead; and if it should happen that the Emperor's Exchequer should lose any thing either by the Temperance of our Lives, or the Nature of our Religion, we make it up another way, by paying him his just Deuce, which you cheat him of more, than your Expenses exceed ours.  
Like these Heathens, a strange sort of Christians have sprung up, who set up a Market not only for Gums and Spices, but for Shrines, Images, Lamps, Holywater, Agnus Dei's, Beads, Relics, Pardons, Masses and Soul-obits; a long Inventory of Superstition, which they take into the Service of God, in the room of Justice, Righteousness and Truth. But now we are delivered from that Worship, which we may call the Imposture of Priests under the Name of Christianity; methinks such a time as this should serve admirably well to revive the Primitive Religion of Christ, and the Charity too of those days; should moreover breed a generous as well as valiant Spirit in all the People of the Land. In both these Virtues we hope every day to behold a considerable Progress, by the powerful influence of a Royal Example. And whatever is to be added in this, or any such way of Happiness, we are to expect from the many pious and well-disposed Persons of the Age; chief from the worthy Governors of the City-Hospitals, who are the known Patrons of those that have no Friends, the helpless Orphan, and the solitary Widow.  
For you must give me leave to say, that, to your fatigable Pains and vast Expenses in the works of Charity, your Country owes much of its Ornament and Reputation: and at the end of this Life, with what Contentment will the charitable Man look back upon the good he hath done? With what Confidence and Joy will he look forward to the other World, where he hath provided for himself those Bags that never wax old; such as the Word of God hath declared to be his Treasures in Heaven, which neither Moth nor Rust doth corrupt, nor Thief break through and steal.  
To these Places of Everlasting Charity and Peace, God in his infinite Mercy bring us all; to whom be ascribed, as is most due, all Honour, Praise and Glory, now and for evermore.  
FINIS.   

ADVERTISEMENT.  
A Treatise of Moral and Intellectual Virtues: wherein their Nature is fully explained, and their Usefulness proved, as being the best Rules of Life, and the Causes of their Decay are enquired into: concluding with such Arguments as tend to revive the Practice of them, with a Preface, showing the Vanity and Deceitfulness of Vice. By John Hartcliffe, B. D. Canon of Windsor.  
The Whole Duty of Man, according to the Law of Nature. By that famous Civilian Sam, Puffendorf, Professor of the Law of Nature and Nations, in the University of Heidelberg, and in the Caroline University, afterwards Counsellor and Historiographer to the K. of Sweden, and to his Electoral Highness of Brandenburg. Now made English. Printed for Ch. Harper, at the Flower-de-luce, over-against S. Dunstan's Church in Fleetstreet.