A SERMON Preached before the RIGHT HONOURABLE THE LORD-MAYOR, THE ALDERMEN, AND Governors of the Hospitals of London; At St. Bridget's Church. On Wednesday in Easter Week, MDCC By Z. ISHAM, D. D. rector of S. Botolph Bishopsgate, London. LONDON, Printed for Walter Kettleby, at the Bishop's Head in St. Paul's Churchyard, MDCC. To the Right Honourable Sir RICHARD LEVETT, LORD-MAYOR of LONDON; THE HONOURABLE The COURT of ALDERMEN; AND THE GOVERNORS' of the several Hospitals; This DISCOURSE is humbly Presented by the AUTHOR: With his Earnest Prayer For the Peace, and Unity, The Righteousness, and Prosperity Of this IMPERIAL CITY: And that every Magistrate, and Sharer in the Government of it, May have this Retribution from the King of Kings; Because thou hast been faithful in a little, Have thou authority over ten Cities. Luke 19.17. Levett Mayor. Martis nono die Aprilis, 1700. Annoque Regni Regis Willielmi Tertii Angliae, etc. duodecimo. THIS Court doth desire Doctor Isham to Print his Sermon Preached before the Lord-Mayor, Aldermen, and Governors of the several Hospitals of this City, at the Parish-Church of St. Brides, on Wednesday in Easter-Week last. Goodfellow. ACTS XX 35. Ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give, than to receive. I. WHEN David, in an Assembly of his Great Men, had encouraged their Oblations towards the building of the Temple; their extraordinary Munificence filled him with pious Joy: And Now (saith he) O God, 1 Chron 29.13, 14, 16. we thank Thee, and praise thy Glorious Name: But who am I, and what is my People, that we should be able to offer so willingly after this sort? For all things come of Thee, and of thine own have we given Thee. Such a Religious Address may well become this Solemnity; especially from you, that have been liberal Offerers with your own hands: And we ought to begin with Thanksgivings to God, for enriching this Great City with so many Structures of Charity; and to bless him for enabling the Raiser's of them to offer so willingly; and to acknowledge with humble Gratitude, All this store cometh of thine hand, and is all thine own. 'Tis not for Ostentation, and Pomp, that these Benefactions are now displayed; (for that would be to offer Violence to Charity itself) but for the exciting of our Sacrifices to God, who is the chief Donour of all these Gifts; and for a Memorial of the Righteous, Psal. 112.6. that are worthy to be had in Everlasting Remembrance; and for an Incentive to all those that have hearts to follow them. Let us accordingly answer these Ends, and pursue this Spiritual Traffic with an Earnestness equal to the Advantages of it: And let us be assured, that the Strength of a City lies in God's Protection; and the Riches of it in Works of Piety, and Mercy. To which effect, Ye ought to support the weak; and to remember the words of the Lord Jesus, how he said, It is more blessed to give, than to receive. II. The Maxim here mentioned from the Mouth of our Blessed Lord, is not deposed in any of the Gospels received by the Church; but was transmitted (as I conceive) by Tradition, and commonly known amongst the Christians; which therefore they are called upon to remember, as what they had often heard. S. John tells us, That if all that Jesus did should be set down distinctly in Writing, even the World itself could not contain the Books that should be written. Joh. 21.25. By which hyperbolical Expression, the Evangelist seems to intimate, That the Intention of his Writing was not out of a Partial Affection to Christ, to set forth all that he did, and to compile a Volume merely for his Glory; but to relate only so much as was necessary for the Instruction of the World, in the Fundamental Principles of the Christian Faith. Whereupon he saith before, Joh. 20.30, 31. Many other Signs truly did Jesus in the Presence of his Disciples, which are not written in this Book: But these are written, that ye might believe, that Jesus is the Christ the Son of God; (which was the grand Article for the Conviction of the Jews, who disclaimed his being the Messiah, and of the Heretics who then impugned his Divinity) and that believing ye might have life through his Name. Wherefore as Christ endeavoured the Conversion of his own People, and evinced his being the Promised Redeemer, by innumerable Miracles which are not conveyed to the Knowledge of Posterity; (the Wisdom of God ordering it thus, and having given us otherwise sufficient Confirmation of our Faith) so likewise many of the Heavenly Speeches delivered by him in the Course of his Preaching, are unrecorded in our Authentic Gospels; and yet some of them have been occasionally preserved, as also a few Remains of the Apostles; like Gold washed off from the Mountains, and left upon the Shoar. Of this Nature is a Saying of our Lord, met with in many of the Ancient * Origen, Clem. Alex. Hieron. etc. Fathers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Be good Exchangers of Money; that is, Distinguish well between true and counterfeit Doctrine. And so again this is ascribed by * De Orat. § 2. Origen to our Saviour, Ask for great things, and the little shall be added to you; ask for heavenly things, and the earthly shall be added. From a like unknown Source we have, by S. Paul, this excellent Aphorism before us; which might well be joined to those admirable Beatitudes in the Sermon upon the Mount. For an equal Blessedness is here declared, and promised to the charitable Giver, by him who is able to make good his Promise: It is more blessed to give, than to receive. III. For the Explication of which Words, as they are applied by the Apostle to the supporting of the weak, and indigent, I shall endeavour to clear these Four Points: First, Upon what grounds we are obliged to Works of Charity; Secondly, In what proportion our Charity is required by God; Thirdly, Upon what Objects our Charity is most usefully employed; And Fourthly, Wherein the Blessedness of being charitable consists. First, I am to explain the Grounds, upon which we are obliged to Works of Charity: And these I should not insist upon in a Duty to uncontested, (though too frequently shifted off) were they not also Enforcements to Alacrity, and Forwardness herein. And the Grounds which I shall argue from, shall be these Two; 1st. The Principles of Natural Justice; And 2dly. The Light of Revelation. 1st. Let it be considered, that relieving of the Poor is exacted from us by the Rules of Natural Justice: Because though they have no particular, and perfect Right to what any of us possess; yet having a share in God's Donation of the Earth to Man, they have hereby a general Claim to the Bounty of the Rich; which is to be actually exhibited, as their Wants are discovered to us. For our Incitement hereunto, there are natural Motions wrought within us, and moulded into our very Frame: For when we see a miserable Object, Nature itself moves our Bowels to Compassion, and our Hands to give; and those of the finest Temper are soon affected with the Distresses of other Men. So that whereas the being befriended by our inbred Corruption, is that by which other Sins prevail; the uncharitable, and unrelenting Niggard doth not only stifle his Reason, but also strive against the Instigations of his own Soul. For in this Matter every Man may be his own Casuist, Luke 6.31. and take his Decision from that * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isocrat. Universal Law; As ye would that men should do to you, do ye also to them likewise. In Conformity whereunto, upon the sight of any indigent Neighbour, 'tis but turning the Tables, and supposing that thou art in his place. Imagine thyself to be reduced to Poverty, or to a languishing Condition, and full of Wants that cry out for speedy help; or to be surrounded with a Stock of Children, without having Bread to silence their Clamours, and stop their Tears: And then ask thy Conscience, if thou wouldst not think it very reasonable, that thy Neighbour who lives in Affluence, and hath Stores in Readiness, should contribute somewhat to thy Relief, and lend a compassionate hand to deliver thee from Affliction. This undoubtedly would be thy Sense, and justly too: And consequently deal with thy poor Brethren according to the same Standard. For though the Necessities of another Man (even upon the Supposition of his being ready to perish) cannot empower him in strict Justice to take Possession of any of my Goods, without thy Consent either actually expressed, or justly presumed: Yet I am obliged to part with them freely for his Benefit, in such Urgencies, so far as I can spare them And this is no more than what * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer. Natural Religion discovers; and Reason binds upon us from the implanted Instincts of our own Frame, and the common Ties of Humanity. iv 2dly, This Duty is further enforced from the Light of Revelation: And in all the Dispensations of Divine Truth we find it our way. Job (who is supposed with much Probability to have lived before the Law) acquaints us with his early Practice; Job 31.16, 17, 19 That he never withheld the poor from their desire, nor caused the eyes of the widow to fail; that he did never eat his morsel alone, but with the Fatherless; and that he never saw any perish for want of clothing, or any poor without covering. Deut. 15.11, 10. And Moses is very express from God: The poor shall never cease out of the land; therefore thou shalt open thine hand wide unto thy brother, to thy poor, and needy in thy land: Thou shalt surely give him, and thine heart shall not be grieved when thou givest unto him. And this was to be done over and above the special * Deut. 14.28, 29. Tithe for the poor, and ‖ Exod. 23.11. Levit. 23.22. Is. 58.6, 7. other Legal Provisions for them. Agreeably hereunto the Prophet declares in the Name of God, Is not this the Fast that I have chosen, to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? When thou seest the naked, that thou cover him, and that thou hid not thyself from thine own flesh? It seems then that even under the Jewish Oeconomy, (which was so full of Ritual Observances) there was no true Religion without works of Mercy, and Charity: So that if this Sacrifice were wanting, neither their Fasts, nor Devotions, nor Burnt-offerings could be truly acceptable in the Sight of God. If from hence we pass to the Christian State, the Precepts, and Example of Christ shine before us with such Brightness, as to convince us that Charity is one of the Pillars of his Religion. Mat. 5.42. Give (saith he) to him that asketh Thee, and from him that would borrow of thee, turn not thou away: And again, Luk. 11.41. Give alms of such things as you have, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to your ability; and behold, Luk. 12.33. all things are clean unto you: And again, Sell that you have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not: And again, Luk. 14.13, 14. When thou makest a feast, call the poor, the maimed, the lame, the blind; and thou shalt be blessed; for they cannot recompense thee: For thou shalt be recompensed at the Resurrection of the just. I need not produce what the Apostles have urged to the same Effect: For their Lessons are known to us at the Offertory, when (according to the * Justin Mart. Apol. Iren. l. 4. c. 34. Cypr. de Eleem. ancient Piety) the Oblations of our Substance are joined ' with the Sacrifice of the Lord's Supper. Nor shall I set before you the Zeal of the Primitive Church, in relieving the afflicted, and supporting one another under Persecution to such a degree, that the Flames of their Charity were as eminent, and glorious, as those of their Martyrdom. For how can any Christian forget his Duty herein, since Christianity is the Imitation of our Saviour's Life? And we all know, that he was the greatest Pattern of Charity that ever was seen in the World. V I come then to the 2d Head, namely to show, In what measure our Charity is demanded of God: And though the fixing of this may seem difficult, and we have no settled Standard to go by; (because God is willing to try, what we will do of our own accord) yet the Two following Rules may very reasonably be allowed. 1st. That we are bound to give in Proportion to the Necessities of the poor: And as their Numbers, and Wants increase, we are to be more liberal; as they lessen by being set on work, or provided for otherwise, we are under no Obligation of scattering unnecessary Relief. The Injunction of Moses was this, Deut. 15.7, 8. Thou shalt not harden thy heart, nor shut thine hand from thy poor brother: But thou shalt surely lend him sufficient for his need, in that which he wanteth: And this lending (under the Law) was in a manner equivalent to giving. 'Tis impossible to clothe a naked Man with a Rag; or to keep a Family from starving with a Morsel of Bread: And therefore the bestowing of such penurious Alms (where all their dependence is upon us) is rather to insult over their misery, than to rescue them from it. Let it be granted, that we are obliged to relieve the poor; and the Consequence is undeniable, that our Bounty must extend to such a measure as they cannot subsist without. If the Laws of our Country would reach to the employing and maintaining of all our poor, than what we should pay into the public Stock, would be instead of our voluntary Alms; and might by a free Dedication of it to God, be as much accepted by him. But as our present Circumstances are, the needy cannot be supported but by our Free-will-offerings; and consequently (till some National Remedy is procured) the more numerous they grow, whatever Retrenchments we make upon ourselves, we must not suffer them to be famished. And because our time of doing good is but short, let not any opportunity slip from us. VI The 2d Rule is, That every Man is obliged to give in proportion to his own Affluence, and stated Income; and between God, and his own Conscience, to allot such a part of it for Charity, as may answer the General Precepts concerning it. The Casuists commonly assert, That 'tis a sin not to distribute amongst the poor our Superfluities: But how these are to be computed, they are not equally agreed. Eccl. 35.10. Give unto the most High (saith the Son of Sirach) according as he hath enriched thee; and as thou hast gotten, give with a cheerful eye: And one of greater Authority thus regulates the Collections for the Brethren, 1 Cor. 16.2. Let every one of you lay by him in store, as God hath prospered him. Luk. 21.3. A Mite may be applauded by Christ from a poor Widow, Levit. 5.7. but not from a rich Offerer; and he must not save the best of his Flock, by bringing a Turtle; he must not shrink at giving, and pretend Inability, when he can be profuse upon his Vanities, and Pleasures: For God is not mocked; Gal. 6.7. and all the cheat he puts is upon his own Soul. And let us not forget, that God is a Creditor to all of us, and we are his Debtors; and there is a Day to come for the balancing of the Accounts between us. I will not however pretend to determine, how much precisely any Man is bound to set aside for Acts of Mercy; and the Apostle seems to have prevented such an Enquiry by this Direction, 2 Cor. 9.7. Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity; for God loveth a cheerful giver. There was, I confess, in those early times before the Law, a Notion amongst good Men of dedicating to God a tenth part of their Increase: And hereupon this was Jacob's Vow, Of all that thou shalt give me, Gen. 28.22. I will surely give the tenth unto thee: And that he carefully performed this Vow upon growing rich, we may take for granted. 'Tis true, these Payments to God were originally for his Altar; and by Consequence the poor were not directly concerned in them: But besides that I believe the Priests of God to have been the common Almoners for the People in those days, as they certainly were in the * Cyprian. Ep. 2. & 5 & 7. Greg. Resp. ad August. Primitive Church; I only take notice of the Principle they went upon, and argue from it to the Case before us. For if God's Dominion is to be acknowledged by a Tenth of what we receive from him; (as those devout Men anciently thought) we may borrow some Light from hence, to be guided by in dispersing our Alms; and 'tis what many charitable Persons have constantly done. But (as our Saviour said in another Case) All men cannot receive this saying, Mat. 19.11. save they to whom it is given: And such an Imposition will be rejected by many as too burdensome; though 'tis much below the Instance of the wealthy Publican, Behold, Luk. 19.8. Lord, the half of my goods I give to the poor. Allow me then to make a more easy, and gentle Proposal: And 'tis a Prescription that hath been tried, and approved. 'Tis briefly this: That every man, whom God hath blessed in his Calling, would at the end of the year review his income from it, and compute the accession to his gains; and would then upon his knees humbly offer a portion of it to God, and set it apart as a private Stock for Charity for the Year ensuing. This Gift he may dedicate in some such Form, as the honest Jew did his Basket of First-fruits; Behold, I have brought the first-fruits of the land, which thou, O Lord, hast given me: Deut. 26.10. And I am persuaded, such an Offering would cleanse, and sanctify the rest of the Harvest. And by this Anniversary Oblation he would further have this Advantage; that he would always give with Alacrity, and seek for occasions to do it, and delight in exhausting his consecrated Treasure. I add this Caution, that what a Christian dedicates to God, * Non sit Eleemos●na ex injustâ aliorum rapinâ, sed ex propriâ, ac probè acquisitâ facultate. Concil. Clovesh. A. D. 747, De justis laboribus facite eleemosynas, ex eo quod rectè habetis date. Non enim corrupturi estis Judicem Christum. Augustin. must be out of honest Gains: For God accepts no Offering out of Goods ill gotten, and capable of being restored; by this Mammon of unrighteousness, there is no making of friends above; because there is only place for Restitution to them that have been defrauded. Eccl. 34.20. Whoso bringeth an offering of the goods of the poor, (saith a wise Jew) doth as one that killeth the Son before his Father's eyes. VII But to proceed to the 3d Point, let us now consider, upon what Objects our Charity is most usefully employed: And these I shall briefly mention under the following Heads. 1st. Such as suffer for the Truth of the Gospel, either against Infidelity, or against Idolatry, and gross Corruptions: And in them most properly Christ himself is relieved. This Charity was so remarkable in the Primitive Ages of Persecution, that it propagated the Christian Faith almost as much as Miracles: And when the Prisons were filled with Confessors, they were visited, and refreshed with such Fervency, that it raised an holy Ambition: to put on these happy Chains. We have not such Trials (God be praised) either of our Fortitude, or Liberality at home; though 'tis not long since the Sky was growing black over us, and we were apprehensive of a Storm. But many from abroad, that have fled from Antichristian Tyranny, have been zealously succoured here: And the shelter afforded to them hath possibly induced God, not to let lose the Spirit of Persecution upon us. From other quarters we may be likely to hear of it again; (for no Circle will confine the restless Spirit of Popery:) and then our Charity must have new Vigour. The Redemption of Captives out of Turkish Slavery is an Act that hath some Affinity hereunto: For since they are oppressed for bearing the Name of Christ, and may be preserved to him by a speedy Deliverance; our Forwardness herein will entitle us to this Approbation from our Lord, Mat. 25.36. I was in prison, and ye came unto me. VIII. 2dly, In distinguishing Objects of Mercy let us regard those especially, that are recommended to it by their own Worth; or by that of their progenitors. For if they have a good Testimony for Piety, or Virtue, or Learning; if they have Endowments overcast with Poverty, that would otherwise shine; if in the days of their Plenty they have been Relievers of the indigent, and extended their hands more willingly to give, than now to receive; if their Modesty restrains their wants from speaking, and hides them from common Discovery; or if they can plead the Merits of those from whom they are descended: In all such Cases a Preference is due, and the good that is done is attended with a peculiar Satisfaction of mind. Discretion in is a great Improvement of it: And this discriminating Rule we have from the Apostle, Gal. 6.10. Let us do good especially unto them who are of the household of faith; and by consequence to them above others of this Household, that have any Preeminence. For which reason I cannot but mention with Praise the Noble Hospitals, which we have for Decayed Gentlemen, and Citizens: And I trust, they will in time excite the Emulation of others, who shall be disposed to secure their Wealth in the Bank of Eternity. IX. 3dly, Such Objects are well qualified for our Compassion, as fall into distress, or decay, by a sudden Calamity overtaking them; or by the immediate hand of God: And not by Idleness, or Vice; where the Relief of a Scourge is generally the fittest. For 'tis a plain Discouragement to Industry, and Sobriety, that dissolute Vagabonds, and lazy Beggars should be fed at the public Charge; and these by howling, and dissembling, should pick up more in an hour, than an honest Labourer can earn in a day: And as long as they that resolve not to dig, can thrive by begging in our Streets; this City will be the common Drain and Harbour of all the unprofitable Drones in the Nation. But when men are impoverished by accidental Adversities, as by Fire, or Shipwreck, or by an unaccountable Blast upon their Labours; these we ought to commiserate, and raise up as much as we can: Remembering that we also are in the body. Heb. 13.3. and subject to the like Vicissitudes. Who was it that the Samaritan in the Gospel is commended for taking care of? not a Straggler that would rather starve, than work; but an unfortunate Traveller that was robbed, Luk. 10.30. and wounded by Thiefs. The stuggard (saith Solomon) will not blow by reason of the cold; Prov. 20.4. therefore shall he beg in harvest, and have nothing; that is, no body will give him any thing: And so there was a Jewish Proverb, * Mercer. He that will not provide his dinner for the Sabbath upon the Eve of it, shall eat nothing then: Nay, an Apostle himself hath decreed, 2 Thess. 3.10. That if any would not work, neither should he eat. X. 4thly, Such Objects are very fit for our Charity, as will improve what is given them, and lay it as the Foundation of their future Livelihood: And then the Bread that we cast upon the Waters, will be found after some days, Eccl. 11.1. 1 King. 16.12, 16. like the Widow's handful of meal; not only unwasted, but also maintaining Families by the Increase of it. Accordingly the releasing of Prisoners for Debt, and restoring them to their Callings, is a very advantageous Charity: and so is the setting up of young Tradesmen, and helping them to begin the World: and so especially is the educating of poor Orphans, and putting them out to honest Professions. This is planting for Posterity, and providing for Generations to come: and as the neglecting of our Youth is the grand Source of the Corruption of the Age; so the seasoning of them with good Instructions, and breeding them up to reputable Employments, is the best service that can be done to Religion, and to our Country. The Goodness of a Soil is of little profit without the Husbandman's Labour; the Sweat of his Brows must go along with the Showers of Heaven; and unless the Land be well cultivated, and the Vineyard dressed, we can neither have Bread to strengthen us, nor Wine to refresh us. 'Tis so with men, as to the forming of them for their appearance in the World: There must be a diligent Cultivation, as well as a good Capacity; and without it, though there may be Luxuriancy of Parts, there is seldom Fruit answerable thereunto: and (which is worse) when the Devil finds any Ground untilled, he is generally sowing Tares upon it. Wherefore Schools, and Colleges, and Hospitals for the Education of Children, cannot be too much encouraged by men: and this being the condition of the First Hospital in your Roll, I shall set before you this Report from it. * Christ 's Hospital. Children put forth Apprentices, and discharged out of Christ 's Hospital, the Year last past 125; ten whereof being instructed in the Mathematics and Navigation, were placed forth Apprentices to Commanders of Ships, out of the Mathematical School, Founded by his late Majesty King Charles the Second of Blessed Memory. Children buried the Year last passed, 7. Children now remaining under the Care and Charge of the said Hospital, which are kept in the House and at Nurse elsewhere 309, and 54 newly admitted, amounting in all to 363. The Names of all which are Registered in the Books kept in the said Hospital, and are to be seen, as also when and whence they were admitted. Which being so many in number, and the charge of keeping them very great, (and being still depressed by the very great Loss, which was sustained by the late Dreadful Fire) it's hoped many worthy and good Christians will liberally assist towards so useful and beneficial a Charity. For the promoting hereof, I shall only add; that the Institution of young men in the Art, and Principles of Navigation, deserves all the Countenance that can be given to it: Because upon this Skill depends both the Security of the Kingdom, and the spreading of your Commerce; and those whom you now maintain, may bring home to your doors the Riches of the Universe. XI. From these who are bred up for the Service of their Country, let us proceed in the 5th place to those who by serving it are maimed, and disabled from getting their own Bread: And these certainly are worthy Objects of Public Charity; and the Provision that hath been made, and is making for them with Princely Magnificence, redounds exceedingly to the Honour of this Great City. And this will animate men at all times, to offer themselves willingly for the Defence of their Country, Psal. 66.12. and to go through fire, and water; when they are sure of being refreshed at home, and entitled by their Wounds to an Honourable Maintenance. Let me therefore upon this Head present you with the Report from Two other Hospitals. * S. Bartholonew 's Hospital. There have been cured and discharged from the Hospital of St. Bartholomew 's the Year last passed, 2217 of Wounded, Sick and Maimed Soldiers and Seamen, and other diseased Persons, from several parts of the Dominions of the King's most Excellent Majesty, and from Foreign parts, many of which have been relieved with Moneys and other Necessaries at their Departure, tho' (as it hath pleased God) the greatest part of the Revenue of the said Hospital was consumed by the late Dreadful Fire. Buried this Year, after much Charges on them, 109. Persons remaining under Cure in the said Hospital, 278. The difficulty of the times being such, and the contingent Charities exceedingly lessened, the ordinary Revenue is not sufficient to support above a Moiety of the Charge of the whole, by which means the numbers received in, and cured this Year, are fewer than the preceding, and without the Charity of well disposed Persons are not capable of being advanced. * S. Thomas 's Hospital. There have been cured and discharged from St. Thomas 's Hospital in Southwark, this last Year, 1952 of Sick, Wounded, and Maimed Soldiers and Seamen, and other diseased Persons, from several parts of his Majesty's Dominions, and from Foreign Parts; many of which have been relieved with Money, and other Necessaries at their Departure; tho' much of the Revenue of the said Hospital has been destroyed by several dreadful Fires in London and Southwark; and most of the Buildings of this Hospital being very old, low, damp and incommodious for the Reception of sick and wounded Persons; the Governors have rebuilt a great part thereof, in which they have already laid out of their own free Gift many thousands of Pounds; and have maintained the same number of Patients for Cure, whilst the same Building has been carried on. To complete the whole, there is some part now building, which, without the Assistance of charitable Persons, cannot well be accomplished: The Yearly Revenue being much less than will defray the constant Charge. Buried this Year after much Charge in the time of their Sickness, 148. Remaining under Cure at the Charge of the said Hospital, 330. 'Tis to be hoped, That all these Difficulties will be removed, by God's diffusing a charitable Spirit amongst us: And where this is imparted, 'tis a pleasure to meet with Occasions for the exercising of it. XII. Lastly, Whenever we are disposed for Acts of Mercy, they that have the most pressing, and clamorous wants to speak for them, are always fittest for our present Choice: For Charity looks not barely at the Man, but at his Necessities. If we could pray Souls out of Purgatory, the rescuing of them from such Torments as are pretended would be a most Christian Work: But whatever we are to think of the Ancient Prayers for our departed Brethren, (which our * Consueverat Ecclesia Primitiva offer, & orare pro Martyribus; quemadmodum hodiè Graeci pro Prophetis, Apostolis, & Patriarchis offerunt; & Latini pro Parvulis statim à Baptismo discedentibus & orant, & offerunt: quos nemo tamen in Purgatorii tormentis esse putaverit. Igitur Orationes, & Oblationes hujusmodi, partim sunt Eucharisticae; partim Pronunciatoriae quietum, ad quas sancti dormientes perpetuò deducuntur; partim Declarativae divinae voluntatis, quemadmodum precamur, ut Deus Ecclesiam suam regere, ac defensare dignetur, Ut ignoscat resipiscentibus; partim Admonitoriae viventium, ad sanctam vitam, ut felicitèr postea perpetuò vivere passint; partim Affectuum, & desideriorum nostrorum Declarativae, quemadmodum or at Ecclesia. In die judicii libera nos Domine: quae nihilominùs omnia certi sumus, etiam sine nostris precibus, Deum facturum. Archbishop Cranmer 's Theolog. Collect. MSS. Reformers were very sensible of) we have reason to believe, that Hospitals for the Living are much more necessary than Foundations for the Dead. Let us then be contented with what we can do for the living; and a wise Writer saith, Mercy is seasonable in the time of affliction, as clouds of rain in the time of drought: Eccl. 35.20. And therefore in the Distribution of our Alms, let us inquire after the most needy, and helpless, and disconsolate Objects; for a cup of cold water given to a parched and thirsty Soul, will not be without a reward. Mat. 10.42. Sickness is of itself very afflictive; but how much heavier must it be in Conjunction with Poverty? And therefore he that shuts up his Bowels from Christians in such distress, hath lost the common Tenderness of humane Nature. And so Blindness, and loss of Limbs is to be compensated by us as much as we can: According to what Job saith of himself, I was eyes to the blind, Job 29.15. and feet was I to the lame. But no Misery doth more command our Pity, than that of a raving, and distracted, and benighted mind; Mark 5.3. for 'tis a kind of dwelling among the tombs, and conversing with Devils: And the restoring of such to the Use of their Rational Powers, is a Mercy like that of healing Demoniacs. And therefore though a tender heart cannot easily bear the sight of such wretched Objects; it cannot but delight in beholding your Bounty towards them, and the Noble Structure erected for them. Let me then subjoin the Account of the Two remaining Hospitals. * Bridewell Hospital. Received this last Year into the Hospital of Bridewell, Vagrants, and other indigent and miserable People, 1406, many whereof had both Clothing, and such other Relief as their Necessities required, being in great Distress, and sent by Passes into their Native Countries. Maintained in the said Hospital, and brought up in divers Arts and Trades, at the only Charge of the said Hospital, 101 Apprentices; notwithstanding it pleased God, the Hospital, and all the Houses within the Precinct thereof, (which was the greater part of its Revenue) were wholly consumed by the late dreadful Fire; besides the great loss sustained in the Remains of its Revenue by two terrible Fires, the one in June, 1673. and the other in November, 1682; which happened in Wapping. * Bethlem Hospital. The Hospital of Bethlem is of great necessity for the keeping and curing distracted Persons, whose misery, of all others, is the most deplorable, because they do not apprehend the same, it disabling the Mind, as well as the Body. Brought into the said Hospital the last Year, distracted Men and Women, 60. Cured of their Lunacy, and discharged thence the said Year, 45. Distracted Persons buried the last Year, 10. Now remaining there under Cure, and provided for with Physic, Diet and other Relief, at the Charge of the said Hospital, 131. The Charge whereof is great, and the Revenue of the said Hospital so small, as not to amount to one half part of the yearly Expenses thereof; and the Building of the old Hospital of Bethlem being Ruinous and not Capacious to receive and contain the great number of distracted Persons; for the Admission of whom, daily Applications are made to the Governors thereof. Upon a Christian and Charitable Consideration of the Premises, the Lord Mayor, aldermans, and Common Council of the City of London, did lately grant sufficient Ground to erect a more commodious House for the keeping and curing the said Lunatics, and distracted Persons: In the Building and Finishing whereof, the Governors of the said Hospital have laid out and disbursed above Seventeen Thousand Pounds, whereby not only the whole Stock of the said Hospital is expended, but the Governors thereof have been necessitated to take up several great Sums of Money, for the finishing the same. And therefore the said Hospital is a very fit Object of all good men's Charity, to do as God shall enable them, toward the Relief of the said poor Lunatics, and Payment of their Debts: there having been, and daily are by the Blessing of God, and the Charge of the said Hospital, and the Care of those that are entrusted therewith, divers reduced to their former Senses. XIII. Thus you have heard A true Report of the great Number of Poor Children, and other Poor People, maintained in the several Hospitals, under the Pious Care of the Lord Mayor, Commonalty, and Citizens of the City of London, the Year last passed; and from hence you may discern, what Exercise is still left for Charitable Minds. And now upon reviewing it, I shall briefly annex Five Rules concerning the Management of our Alms. 1st, Charity which prevents Men from being oppressed with Poverty, is better than that which only supports them under it. 2dly, Charity which aims at the Public Service, is better than that which is only for private Relief. 3dly, Charity which is disposed of into a Perpetual Fund, is better than that which is immediately melted, and consumed. 4thly, Charity applied to the making of Men virtuous, is better than that which only refresheth the Body. 5thly, Charity expended for correcting the Idle, and forcing them to work, is better than that which gives them a present Ease. Upon which Grounds, I cannot but take notice of the Glory that will redound to God, and the Advantages accrueing to this City, by the Erection of public Work-Houses: Which as you have begun with good Success, I hope, the Conviction of their Usefulness will break through the Difficulties that have retarded them, and secure their Establishment. And therefore I shall lay before you the present State of the Corporation settled for that End. The Precedent, and Governors have thought fit to provide several Houses and parcels of Ground, in the Parish of St. Botolph Bishopsgate, for the Reception and employing of considerable Numbers of children's which they have, and are still fitting up for that purpose; and have already entertained about 200 Children from several Parishes therein, whom they cloth, feed, employ, and teach to work, and religiously educate and provide all sorts of Necessaries for, as well in Sickness as in Health; and as they hope, to the Pleasure and Satisfaction of every good Man, and the Glory of God: a Specimen whereof they have this day shown you. And the Corporation do propose by the Blessing of God, by this and other Means and Methods, in convenient time to be undertaken, (though they have met with too much Opposition) to employ all the Poor of the City of London, and the Liberties thereof, and to keep the City clear, and free from all Beggars, Vagrants, and other idle and disorderly Persons whatsoever. And the Corporation do also further intent to employ all poor Mechanics in the several Employments they have been bred to, or shall be capable of; and to take off all the Work they work, though they should lose thereby, that so they may prevent any of their Inhabitants from living idly and wanting Work, whereby many are forced to beg, steal, or to have recourse to other dissolute, vicious and unlawful Practices. This is part of the Report that was put into my hands: And for the recommending of such Nurseries, let us remember the Character of Solomon's Virtuous Woman, and apply it: She seeketh wool, Prov. 31.13, 19, 20, 25. and flax, and worketh willingly with her hands: She layeth her hands to the spindle, and her hands hold the distaff: She stretcheth out her hand to the poor; yea, she reacheth forth her hands to the needy: Strength, and honour are her clothing; and she shall rejoice in time to come. XIV. And what need I say more for the Encouragement of all these Charities, than to repeat the Words of our Lord Jesus; It is more blessed to give, than to receive? Which Blessedness I am in the 4th place to explain: And as to the comparative Part, 'tis evident from hence; because in receiving there is no Virtue, nor any divine Promise to exalt it; and whatever present Satisfaction it causeth, it hath no future Recompense: But in giving to the poor, and calamitous there is a much better Prospect. For both the Action itself is highly virtuous, and conformable (as we have seen) to the Dictates of Reason, and Religion: And there is moreover a great Reward grounded upon the Promises of God, to excite us to Works of Mercy. If these be considered as to this Life only, the Performer of them will find his Retribution: But much more if they be considered with respect to the State of Futurity, which Christians in all their Actions ought chief to regard; as walking by faith, not by sight. 2 Cor. 5.7. Such Encouragements we have to deeds of Charity; and God hath promised not only the Acceptance of them, but also a full Requital to us: And though we can deserve nothing at his hand, he graciously represents himself, as if he were indebted to us for them. And yet how little is it, that we can return to God for all his Benefits to us? 'Tis but a drop for an Ocean of Goodness; and 'tis but a Sheaf out of his own Field. Let us not then deal ungratefully, and pinchingly with so bountiful a God, who hath made the whole Creation for our Use; and hath also made it instructive to us, in teaching us Lessons of Beneficence, and Kindness. The Heavens, the Earth, the Sea, the Stars are always busy in communicating their Light, their Fruits, their Streams, their Influences through all the Parts of the Universe: And the uncharitable Worldling meets with the Image of himself no where so plainly as in Hell; which devours all it can lay hold of, but returns nothing. His Gain will be suitable hereunto, when the time of Inspection comes: But the Christian that imitates his Saviour, and goes about doing good, Act. 10.38 cannot fail of a blessed Remuneration from him. XV. For 1st, 'Tis the Advantage of Works of Charity, that they are usually attended here with Temporal, Is. 58, 10, 11. and Spiritual Mercies: If thou satisfy the afflicted soul, the Lord shall guide thee continually, and make fat thy bones; and thou shalt be like a watered Garden. They sometimes prevail with God for the * Oportet justis operibus incumbere, quibus peccata purgantur; Eleemosynis frequentèr insistere, quibus à morte animae liberentur. Cyprian de Laps. Ea quae possidentur pauperibus divisa solutionem faciunt praeteritae cupiditatis. Iren. l. 4. c. 26. Alius jejunio placet, alius vitia Eleemosynis redimit. Hilar. Pardon of our Iniquities, and prevent his Judgements from falling upon us, covering in this Sense a multitude of Sins: And sometimes Communities are enriched, and protected for the Sake of them: And generally they incline God to repay that with Interest, which any of us have freely given to him. 1 Pet. 4.8. And since whatever we possess without his Benediction, will certainly vanish into Smoke; we may perceive what the wisest Insurance of it is: And if to escape the bestowing of Alms, we deny our own Abundance; God may justly take it from us, and turn our Riches into Poverty. But the charitable Man lays up a Stock in the Bowels of the poor, and may reap the Profits of it at a long distance: Psal. 112.9. He hath dispersed, he hath given to the poor; his Righteousness endureth for ever; his horn shall be exalted with honour. Nay, besides the Recompense ascertained to himself, he transmits' God's Promise to his Posterity: Psal. 37.25, 26. I have not (saith the Psalmist) seen the righteous forsaken, nor his seed begging bread: He is ever merciful, and dareth; and his seed is blessed. And if they who are so immoderately solicitous, and laborious in raising Estates for their * Qui studes terreno magìs quàm Coelesti patrimonio, filios tuos Diabolo magìs commendare quàm Christo, duplex crimen admittis: & quod non praeparas filiis, tuis Dei patris auxilium, & quod doces filios patrimonium plus amare quàm Christum Cyprian. Children, and in heaping up Treasures for them; and never say, It is enough; would but once believe this, and act agreeably; we should soon behold Charity in a more spreading Condition. We all own that the Providence of God makes us rich, and puts us into a Capacity of relieving others; Prov. 30.15. Prov. 10.22. and this was acknowledged even by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer. Heathen World: And why then are we backward in answering God's Will, and doing so; that he may continue his own Gift, and entail it upon those that are dearest to us? XVI 2dly, The Blessedness of Charity is yet much greater, in that it secures an endless Inheritance in the next World: 1 Tim. 6.18, 19 And they that are rich in good works, and ready to distribute, lay up in store for themselves a good foundation against the time to come, that they may lay hold on Eternal Life; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sure Bond, or Instrument of Contract, (as the * Sam. Petit. Var. Lect. Dr. Hammond. word hath been happily rendered) that will be kept safely, and performed exactly, God himself engaging to pay us. And is not this a purchase infinitely beyond all worldly Possessions? And if we could stand upon the Devil's Mountain, Mat. 4.8. and overlook all the kingdoms of the Earth, all the Pomp, and Honours, and Pride, and Pleasures of them; what is there that can possibly enter into Comparison with the vast, and unconceivable Prize of Eternity? You see the Art of procuring to yourselves (though not of meriting) this Heavenly Patrimony: And what can we do with this uncertain, and deceitful Mammon, that is equal to the gaining of Friends, who may receive us into everlasting habitations? Luk. 16.9. Wherefore if Works of Charity are such a strong foundation, as to sustain a Building no less weighty than that of Eternal Glory; doubtless he is the skilfullest Architect than can pursue this excellent Model, and expend his Wealth in raising such a Fabric to himself, as will outlast the Universal Conflagration. XVII. And is not this abundant Conviction, That It is more blessed to give, than to receive? And to confirm us in this Persuasion, I shall strengthen what hath been said with Two Considerations. The 1st of them is, That God will strictly inquire hereafter, what the Rich have done with all that Plenty which he bestowed upon them: And therefore it behoves them to be well prepared for their Answer to him. And they especially that have been advanced from low Beginnings, that can say with Jacob, Gen. 32.10. With my staff I passed over this Jordan, and now I am become two bands; must not forget what proportionable Returns God expects from them. By humane Laws we have indeed a Property, and are Masters of what we rightfully possess: But Religion makes it a Trust; and teacheth us, that * Cur, cùm possessores tantùm usufructuarii simus, quod nobiscum auferre non possumus, avertere à proprietatis domino, atque alienare tentamus? Cur non bonâ fide datis à Deo resculis utimur? Salvian. all this Wealth is put into our hands, not to be squandered away at our Pleasure, but for certain Uses, which, at the Great Audit, we are to be responsible for. This is intimated by Christ's calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luk. 16.12. that which belongs to another; and more directly in the Parable of the Talents, Mat. 25.14, etc. which were distributed to the Servants to trade with; and after a time they were summoned to a Reckoning, and treated according to their diligence in Trading: And how heavy was the sentence upon him, that did not waste his Talon in Riot, but only hid it in the Earth without any Improvement? Again, We are all Stewards to God, and must expect his Enquiry How his Rent hath been gathered, and disposed of? And there is to be a Period to this Employment, and God will say to every one of us, Luk. 16.2. Give an account of thy Stewardship, for thou mayest be no longer Steward. Let us then suppose God demanding of any one of us, What hast thou done with all that Rent which I entrusted with Thee? How hath it been laid out conformably to my Will? To answer, I have hoarded it up, Luk. 19.20. and 'tis safe in a Napkin; is to confess, I have done no good at all with it: And the Doom upon such a withered branch will be accordingly. And again, What can a Man reply to that Question, that hath lavished out his Inheritance, and Conscience too, in Lewdness, and Gaming, and Revelling; in all the mad Frolicks of Lust, and Intemperance; and to maintain his Vices, and purchase Damnation? Doubtless his Gild will strike him dumb; and having made his bargain, he must stand to it. But let the Case be more innocent, and such an Answer given as suits with the Men of Honour and Generosity: This I reckon for my House, and Gardens; This for my gay Furniture; This for my Table; This for my Apparel; This for my Coaches, and Equipage; and so on. It will be pleaded, that the Man's Dignity, and Station required his making of such a splendid Figure; and 'tis a Reproach to a Man, not to live up to the height of his Fortune: And let us in good Manners allow this Plea, as far as we can. But still the Scrutiny must go on; Where are the Bills for relieving the poor? Where are the Evidences of honouring God with thy Substance? Prov. 3.9. For if the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chr●sostom. Orat. 2. in Lazar. whole Sum committed to thee be swallowed up in those Expenses, how popular soever; if God, and his Poor have not had an equitable share of this Plenty; if their Fleece hath remained dry, when the Dew hath been spread over all the ground; this Account will never pass with God: and though (as the Psalmist speaks) Men will praise thee when thou dost well to thyself; the Praise of God, (which is infinitely better) nay, and of wise Men too, Jud. 6.40. Psal. 49.18. is only to be obtained by doing good to others. XVIII. 2dly, Let it be considered, That the only way to make Riches a Blessing, is to employ, and manage them as God hath appointed. For we know that our Saviour is strangely severe upon them; Mat. 19.23. declaring, That a rich man shall hardly enter into the Kingdom of Heaven; and denouncing thus, Luk. 6.24. Woe unto you that are rich, for ye have received your Consolation: And his Apostle saith, 1 Tim. 6.9. They that will be rich fall into temptation, and a snare; and into many foolish, and hurtful lusts, which drown men in destruction, and perdition. Wherefore since there is so much danger in this envied Condition, and 'tis a rough Sea full of Shipwrecks; (many of which we may see before us) let us not be seduced by the false Notions of the World; but look upon the true Happiness of Riches to consist in the Religious Management of them. The way to Heaven is equally open to the Rich, and to the Poor; but they must go in different Paths: These by Contentedness, and Patience, and Industry, and Submission to the Will of God, and Reliance upon him for daily Bread: And those by Gratitude to God, and Humility, and Gentleness, and Liberality, and Charity. Let them then, according to the Elevation of their Rank, Exercise these Virtues, and do good, and communicate what they abound with; let them not be highminded, 1 Tim. 6.17. or surpercilious; nor look down with Scorn upon those of lower degree, and higher Graces; nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy: Let them be able to produce the Objects of their own Beneficence, and to evince how rich they have been towards God: Luk. 12.21. And (as the famous * Laurent. apud Ambros. Offic. l. 2. c. 28. Saint of old having the Treasures of his Church demanded from him, set out in order the poor that were fed constantly by it, and said, Hi sunt thesauri Ecclesiae;) let them thus marshal their indigent Pensioners, and embrace them, saying, These are our Treasures, these are they that every us, and promote our Salvation: And then they will have substantial Greatness, and shine with an untainted Lustre; then they will be honourable in the Sight of God, Mat. 5.19. and great in the Kingdom of Heaven. ERRATA. PAge 2. line 16. for deposed read deposited. p. 7. l. ult. for of r. by. p. 19 These Words, Eccl. 35.20. and Mat. 10.42. are to be put in the Margin. FINIS.