A SERMON OF Good Works. PREACHED At Feckenham, in the County of Worcester, on Thursday in Whitsun-week, May 17, 1697. at the Yearly Meeting of the Feofees, appointed by Sir Thomas Cookes Baronet, to manage the Charity given by him, for Educating and Providing for Twelve poor Children there, and for Maintaining a School-master to Instruct them in Learning and Piety. By JOHN JEPHCOTT, D. D. Prebendary of Worcester, and Rector of All Saints in the burrow of Evesham. Charity shall cover the multitude of Sins. 1 Pet. 4.8. LONDON: Printed for John Jones, Bookseller in Worcester; and are to be Sold at the Dolphin and Crown in St. Paul's Church-yard. 1698. To the Right Worshipful Sir Tho. Cookes, OF Bently, in the County of Worcester, BARONET. SIR, THO' I readily complied with your Request in preaching this Sermon, yet I was, for many Reasons, very unwilling to print it, notwithstanding you were pleased, by several very obliging Messages, to desire it. But after long Deliberation and Advice, I adventure to publish, and present it to you, entreating your candid Acceptance. The manner of handling this excellent Subject, is, I confess, very mean and defective, but the Occasion whereon it was preached very noble and commendable. Such large and useful good Works must not be concealed or undervalued, but published in the World to the Glory of God, the Encouragement of others, and the due Praise of such worthy Benefactors. The good Lord preserve your Life and Prosperity, to rectify and complete what you may find inconvenient or amiss in your pious and ample Charity both at Feckenham and Bromsgrove, and also to accomplish your greater Designs for the public Good. That these your Good Works may effectually advance the Glory of God, and the Good of Mankind, together with your own deserved Honour in this World, and your eternal Happiness in the World to come, is the hearty Prayer of SIR, Your most humble Servant, John Jephcott. Evesham, Novemb. 20. 1697. A Sermon, &c. Titus, ch. 3. ver. 8. This is a faithful saving, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain Good Works: these things are good, and profitable unto Men. THE Sum and Business of Christianity is Love and Goodness; its chief and blessed End is to give Glory to God, and restore Happiness to Man: Life and Immortality is brought to Light through the Gospel. 2 Tim 2.10. Wherein the blessed Son of God offers Pardon and Peace to the Penitent, confers Grace and Glory on all Believers; by Faith and Holiness fitting them for Heaven, and by Love and Good Works leading them safe thither. So that this is a faithful Saying, &c. Both the Occasion, and the Text invite me to discourse of Good Works; wherein shall be considered, 1. The Nature of Good Works in general. 2. The Imperfection of them. And 3. The Necessity of maintaining them. I. I. The Nature of Good Works consists in these Particulars, viz. the Matter, Principle, End, and Manner of doing them. 1. The Matter of them must be warranted by the Law of God, which is the perfect and adequate Rule of virtue and Goodness: Such Things as are commanded by him are good, and such as are forbidden are evil; and those that are neither commanded nor forbidden( and so not properly moral Actions) are neither good nor evil, and may either be done or omitted without Sin.: These are as to their Matter indifferent; yet, when done, they are( from the Principle, End and Manner of doing) either good or evil, and must be referred to the Glory of God. 1 Cor. 10.31. Whether ye eat or drink, or whatsoever ye do, do all to the Glory of God. This Law that constitutes moral Good is exceeding broad, and made known to us both by Reason and Revelation. There is the Law of Nature written on the Heart of Man, containing the evident Principles, plain Rules, and indelible Characters of Good and Evil, which God hath imprinted on every rational Creature. Pagans that know not, and those among us that believe not the Holy Scriptures, but despise all revealed Religion, have this natural Law, the Light and Force whereof they cannot extinguish or evade; by which they ought to be ruled, and must be judged; For as many as have sinned without Law( i.e. Rom. 2.12. of divine Revelation) shall perish without Law; and as many as have sinned in the Law, shall be judged by the Law. Which brings me to the other part of the divine Law, the Holy Scriptures, wherein the Will of God is fully revealed: These contain all Things necessary to believe and practise, that we may obtain eternal Life, as our Church teaches. Acts 6. This doctrine of the Sufficiency and Perfection of the Scriptures, rightly stated, is the solid Foundation whereon our Church and Reformation is built, and an impregnable Bulwark both against Popery and Fanaticism. This divine Law of Nature and Scripture, is the true Rule and Measure of good Works, obliging the whole Man, reaching both Heart and Life, Conscience and practise, constituting and commanding all Acts of Piety, Justice, Truth, Temperance, and Charity, both inward and outward. Luke 10.27. Thou shalt love the Lord thy God with all thy Heart, with all thy Soul, with all thy Strength, with all thy Mind, and thy Neighbour as thyself. This includes the whole Duty of Man, which is not limited only to Acts of Charity and Mercy to our Brethren, but extends to all Piety, virtue, and Goodness. So that the Poor as well as the Rich are obliged to do good; We are all his Workmanship in Christ Jesus, Eph. 2.10. created unto Good Works. 2. Gook Works must also proceed from a good Principle. Now the rational Soul is the Principle, whence all human Actions flow, Prov. 4.23. Out of the Heart are the Issues of Life, which in Man's fallen degenerate State is exceedingly weakened and polluted. By Original Sin Man is very far from God, and srom Original Righteousness, and is of his own Nature inclined to Evil; Acts 9. as our Church teaches from the Scriptures, which say, Rom. 8.7, 8. The Carnal Mind is enmity against God, for it is not subject to the Law of God, neither indeed can be: Hence, Those that are in the Flesh cannot please God, Luke 6.45. for out of the evil treasure of the Heart they bring forth that which is evil. So that the Sinner must be converted to God, the Soul renewed by the Holy Ghost, saving Grace infused into the Heart, that he may be capable of doing what is truly Good. Good Works then must proceed from a lively Faith in Christ, and a true Love to God, that being pardonned and reconciled to the Father, implanted into the likeness of the Death and Resurrection of the Son, and Partakers of the Holy Ghost, we may be prepared to every good Work. Habitual Grace in the Soul, and the actual Help of the Holy Spirit, Phil. 2.13. are necessary to well doing; For it is God that worketh in us both to will and do of his good pleasure. Here's the right Principle of good Works, a sanctified Soul, an honest and good Heart. Doubtless a wicked Man may do Works that are very good and excellent, commanded of God, and profitable to Men; but yet they come short of saving acceptance with God, and miss the blessed Reward of Eternak Life. Act. 13. Thus our Church teaches, That Works done before the Grace of Christ, and the Inspiration of his Spirit, are not pleasant to God, for as much as they spring not of Faith in Christ Jesus— Yea rather, for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the Nature of Sin. Such good Works some have called splendida Peccata, glittering Sins, mixed Acts, wherein the Evil exceeds the Good, which being weighed in the Balance of the Sanctuary, are found too light. We must therefore purisy our Hearts, and cleanse our Hands, that we may do good. Let none presume that the Heart-searching God will be pleased with the Shell and carcase of Goodness, or will accept the Hypocrite, that with his Hands does some Good, while his Heart is removed far from God, and filled with Wickedness, Be not deceived, God is not mocked. Think not, Gal. 6.7. O impenitent Sinner, to compound with the Almighty for thy Vices, and by some good Deeds to atone for the Wickedness of thy Heart and Life: We must not halt between two Opinions, we cannot serve two Masters. 1 Kings 18 21 Mat. 6.24. Be thy Prayers never so fervent, thy Fasts never so oft and long, thy Alms never so large and beneficial, yet without Faith and Holiness all's lost: For tho' I give all my Goods to feed the Poor, 1 Cor. 13.3. and give my Body to be burnt and have not Charity,( i.e. the true love of God, and my Neighbour) it profiteth me nothing. Let us therefore hearty repent, and approve ourselves to God in steadfast Faith and servant Love, inward Holiness and unisorm Obedience, that we may be, and do good, to the Glory of God, and our own Happiness; which leads to the next Particular necessary to good Works. A good End, this, and the former make a good Man. A good frame and a good design, are the good Treasure of the Heart; hereby Man is like God in his imitable Attributes, and moral Perfections. Now the great and ultimate End of all our Actions, is the glory of God; hither all ought to be referred; hereon our Eye and Heart must be fixed, lest Selfishness, Pride and vain Glory, mar our good Works, and rob us of our Reward in Heaven. Our blessed Saviour, gives an excellent Caution about Alms, Prayers and Fasts, Mat. 6.1.15.16. ( applicable to all good Works) Not to do them before Men, to be seen of them: The Fault is not merely to do them before Men; for public good Works are a Duty, which in some Cases cannot, in other ought not to be concealed; For our Light must shine before Men, Mat. 5.16. that they may see our good Works, &c. But the fault is to do them, to be seen of them {αβγδ} to act as Men on a Stage or Theatre, to be observed and applauded only, or chiefly to seek ourselves, our own Honour or Advantage. There are several Ends of the same Action, which may lawfully be proposed and pursued, as the good of our Brethren, to succour some, and excite others to Charity, and our own Good, Temporal and Spiritual; but these must be subordinate to the supreme end of all, the Glory of God, a sincere aim at which, an habitual good Intention is necessary to a good Work. But these Two last, ( viz.) The Temper and Design of the Heart, are inward, and hidden from the World, known to God only, who searches and requires the Heart: Therefore avoid hypocrisy, approve thyself in Sincerity to God; also avoid Pride and Envy; censure not the good Works of others, on pretence of their hypocrisy, and secret Wickedness; but rejoice, and give Glory to God for the good Works of any; charitably hope they are from a good Heart, and to a right End, and hearty pray they may be Accepted and Rewarded. Lastly, Good Works must be done in a right Manner. 1. In Righteousness: Charity must be bounded with Justice; Isaiah 16.8. we must give our own, for God hates Robbery for burnt Offerings. 2. With cheerfulness and readiness of Mind, vigour and joy of Heart; this make them easy and Pleasant to us, and acceptable both to God and Man. Eccles. 9.10. What good therefore thy hand findeth thee to do, do it with all thy might; for there is no good In them( or for the Children of Men), but for a Man to rejoice, and to do good in his life; Eccles. 3.12. Isaiah 64.5. for God meeteth him that rejoiceth and worketh Righteousness. 3. But especially in the Name of the Lord Jesus, the only Mediator between God and Man; from and through whom all saving Grace is conferred on us, and our good Works presented to, and accepted with God. Whatever, therefore, Colos. 3.17. we do in word or aced, we must do all in the Name of the Lord Jesus. By his Authority and Command, do as he bids us, to his Glory; referring all to him, and by his Grace, both for Assistance and Acceptance; Jo. 1.16. Of his fullness we all receive, and grace for grace. Thus I have considered the Nature of good Works, and therein proposed the right Method of well-doing. A good Matter, Principle, End and Manner of doing, are necessary to constitute any Action truly Good. Bonum est, ex causis integris, &c. the want of any of them makes it Evil; nor can the abundance of one, supply the Defects of the rest. Be the Act( as to its Matter) never so good, if the Mind and End be nought, it becomes Evil; and be the Mind and Purpose never so pure and right, yet if the Matter be unwarrantable, the Act is Sinful. A bad Principle or End, corrupt the best Action; but a good Heart and Intent, cannot justify a bad one. Nay, tho' Matter, Heart and End be all good, yet if our Works be not done in a right Manner, especially in the Name of Jesus Christ,( if not sprinkled with his Blood) they fall short of Evangelical goodness, and Saving acceptance. Now, if we consider these Things aright, and thereupon impartially Examine, and exactly Measure ourselves by this perfect Law of God; we shall find, and must confess ourselves very Sinful, and our best Works very Imperfect; which is the Second Thing to be considered. II. II. The Imperfection of good Works: They fall short of exact and full conformity to the Divine Law, which is absolutely pure and perfect; commanding all sorts, and the highest degrees of Goodness that human Nature is capable of in a state of Perfection, which we cannot attain in this World, wherein the Flesh lusteth against the Spirit, Gaiat. 5.17. &c. We justly reject therefore the Proud, and false doctrine of the Romanists, who make voided the Law of God to establish their own Traditions; Belar. de Juseifi. Lib. 4. Cap. 11.〈…〉 44. ●●. 5. teaching that the Commands of God may be easily kept, and with small pains; and that any Act of Charity, tho' remiss, is sussicient to fulfil all the Precepts. Behold the Pride and Folly of Man! lessening God, that he may exale himself; limiting the Divine Law, to ensarge his own goodness; depressing his Duty, that he may advance Supererogation and his own M●rits; but we have not so learned Christ, who enables us to do good Works; which tho' faulty, according to the Rigour of the Law, yet according to the tenor and Manifold Grace of the Gospel; are accepted and rewarded. Alas! we not only fail in our best Works, but omit much Good, and do much Evil; so that we must with the Publican stand a far off, and sinite on our Breasts, saying, The Lord be Merciful to us Sinners. The best cannot perfectly obey the Will of God, much less Supererogate or Merit. Not Supererogate, i.e. do more, better, and more excellent Works than God hath commanded; for the goodness of any Work consists in its conformity with God's Law; so that what is not commanded, cannot be better than what is. Love is the Root and Sum of our Duty, the Fruits whereof are many; we have several ways of expressing our Love to God and our Neighbour, in which we are bound to do the most and best we can. God proposes all sorts of good Works to us, that we may choose the best and fittest for our Circumstances and End. Thus far we admit Evangelical Councils,( but the Poison wrapped up in these innocent Words, must be avoided) for which end the Particulars wherein these Councils are said to consist, shall be considered. As First, We are commanded to keep ourselves chast and pure in Soul and Body; but whether Married or Single, is at our Liberty, in either State we may perform our Duty. Celibacy( in fit Persons that have the Gist of Continency) affords more Opportunities, and hath fewer Impediments ordinarily to Love and good Works, and is therefore commended to us; He that can receive it, let him receive it, Mat. 19.12. but not imposed on us; we are left to choose which State is best for us, wherein we may most promote the Glory and Service of God; but a single Life is inferior to Purity and Charity. We must loan our Neighbour as ourselves, Gal. 6.10. do good to all as we have opportunity, Prov. 3.10. and honour the Lord with our Substance, and with the first Fruits of all our increase: But since no one Person can do all the outward Acts of Charity and Mercy; therefore we ought to choose, and do the best we can. If we have much, we must give plenteously; if but little, we must do our Diligence gladly to give of that little. We are not ordinarily bound to this or that particular Act of Charity, Singularia non cadunt sub Arte, nec sub Lege; but we are bound to use our utmost skill and zeal in well doing; nor is this a Work of Supererogation, erogation, excelling the Righteousness of God's Law, but a Work of Discretion subservient to it, a means and instance of our Love to God, and our Brethren. As to voluntary Poverty, quitting all to live idly on the Labour of others; this is not a Perfection, but a Fault; such Beggars deserve Correction, not Encouragement; 8 Thessa. 3.10. He that will not Labour, let him not Eat. In extraordinary Cases, where the glory of God is immediately concerned, when the pressing Wants of the Church and Poor call for it, when the Safety and Salvation of our Souls require it, we must part with all as the Primitive Christians did; He that forsaketh not all that he hath( in Heart always, Luk. 14.33. in Act when thus called) cannot be Christ's Disciple. The Case of the Rich Man in the Gospel, Matth. 19.21. whom Christ bids Sell all, and give to the Poor, &c. reaches not others, but is a particular Command to him only, for discovery of his Pride and hypocrisy, prescribed as a specific Medicine to cure his Covetousness. As to monastic Obedience, nothing need be said, for it's both absurd and unchristian, having no Foundation in Reason or Scripture. The Particulars then of vowed Celibacy, Poverty, and regular Obedience, whereon the Papists lay so great a stress, wherein they place so much Holiness, Perfection and Merits, are inferior to Charity, and without it nothing worth; being at the best but either a State and Means of doing more good, as Celibacy: Or a Duty in extraordinary Cases, as quitting our Estates, when they cannot be kept with a good Conscience( as Men throw their Goods overboard in a Storm to save their Lives,) or else brutish and dangerous, as their absolute blind Obedience. Each of these, instead of making Men berter, are oft abused to make them worse, to cover and noutish hypocrisy and 'vice: When under a Vow of Cellbacy, they burn with Lust, and wallow in Lewdness, under a pretenoe of Poverty, they live in Idleness and Riot: And under colour of Monkish Obedience, they despise Parents, resist Magistrates, corrupt and disturb the Church of God. Such are doubtless the most imperfect Christians, nay, the worst of Men; such Works are so far from pleasing God, that they highly provoke him, Isaias 1.12. who will say to such Who hath required these things at your Hands? These are followers of their Benedict, Dominick, Francis, or Ignatius, but not of the Blessed Jesus, who will profess to such at the Day of judgement, I never knew you, Matth. 7.23. depart from me ye Workers of Iniquity. Our Churches Doctrine shall conclude this Point, Voluntary Works, Act. 14. besides over and above Ged's Commandements, which they call Works of Supererogation, cannot be taught without Arrogancy and Impiety. Neither can we Merit at the Hand of God; but it's not the word Merit, nor the Ecclesiastical tho' improper use of it, that we oppose, but the new and abominable Doctvin of the Romish Church, the Merit of Condignity, Works to whom, in equality of Justice, eternal Life is due; Works commensurate to the Reward, even to a natural Proportion, as several of their eminent Coster. Enchir. cap. 7. Bellar. de Justific. lib. 5. cap. 17. Suarez de Gratia, lib. 12. cap. 1. n. 18. Vasques in Sam. Secund-Dispu. 214. cap. 5. Rhem. on 2 Tim. 4.8.& alibe. Grammach. in Sam. second. qu. 114. Aug reading. defence. council. tried. Schoolmen and Divines teach, and is owned to be the fence of the Conc. tried. Sess. 6. Canon 32. Council of Trent in her Canon; Ijoany Man say, That good works do not truly merit increase of Grace and eternal Life, let him be accursed. This we reject and abhor, as corrupting the Faith, poisoning Men's Souls, and giving their Priests an undue Dominion over their Consciences and Purses. This proud wicked doctrine, that exalts vain Man, Ferus in Eccles. 4.& alibi. that lessons the Grace of God, and excludes( yea as Ferus says, blasphemes) the Merits of our Redeemer, we justly condemn. For whatever Good we can do, is our bound Duty, and but a part of what we owe to our God and Saviour, whom we can never requited; what can we render to the Lord for all his Benefits? Alas! we can pay but a few Pence for Ten thousand Talents. Yea, Luke 17.10. when we have done all, we are unprofitable Servants, &c. Nay further, the best fall exceeding short of their Duty, James 3.2. in many things we offend all. This sad Truth, both Scripture and Experience plainly teach, the Faults and Confessions of the most eminent Saints are recorded, the pious Fathers of the Christian Church humbly aclowledge and bewail their Sins. Yea, the Council of Trent, that decrees for Merits in the same Session, Con tried. Ses●. 6. confesses, That in this mortal Life, the just and holy sometimes fall, at least into light and daily Sins. P. Adrian 6. de Sacra. Euch. f. 61. And the Head of their Church declares, That our Merits are a broken reed, that pierce the hand of him that leans upon them; they are a menstruous Cloth, and our best actions mixed with Impurities, &c. That Man must be grossly ignorant, both of the extent and spiritual Sense of God's Law, and of his own Heart and Ways, that can dream of his Perfection, he neither knows God, nor himself that dare boast of his Merits. Moreover, whatever good we do is by the Grace of God in Jesus Christ, without whom we can do nothing. 1 Cor. 15 ●● St. Paul having said, I laboured more abundantly than they all; least he should be mistaken, and his Words perverted to countenance Pride and Vainglory, he corrects himself, or rather instructs us by adding Yet not I, but the Grace of God that was with me. The more good we do, the more we are indebted to God for his help, not he to us; Psal. 115.1. Not therefore unto us, but unto his Name we give the Glory, who crowneth not our Merits, but his own Gifts. Which Crown is also a Reward of Grace, Rom. 4.4. not of Debt; the Gift of God, Rom. 6.23. is eternal Life through Jesus Christ our Lord, who comforts us, saying; Luke 12.32. Fear not little Flock, it is your Father's good pleasure to give you a Kingdom. Not then by the Works of Righteousness, Titus 3.5. that we have done, but of his Mercy he saveth us; which Mercy is most manifested in Heaven, where He is glorified in his Saints, 2 Thes. 1.10. and admired in all them that believe. What hath been said, fully refutes this pernicious doctrine of Man's Merits; which some of the Jesuits, tho' great Champions for Popery, were well ware of, and therefore either disclaim Merits as Salmeron, who advices, That altho' one be Just, Salme. Tom. 7. Tract. 33. n. 20. Perfect or Holy, he must not trust in his Works; for our Righteousnesses are uncertain, not pure, but mixed with many Spots, &c. Or after a long Dispute for them, fairly give up the Cause, as Bellarmine with his Tutissimum est, Bellar. de Juftifi. Tom. 4. Lib. 5. C. 7. &c. i.e. It is safest by reason of the uncertainty of our own Righteousness, and the danger of vain Glory, to repose all our confidence in the sole Mercy and Goodness of God. Or( to prevent boasting of them) teach as Coster doth, Coster Ench. C. 7. That a just Man cannot tell whether he Merits or not. Having cleared the doctrine of good Work, from Popish Errors; I proceed to vindicate our Church and Nation, from their spiteful Calumnies, who falsely charge us with the want, neglect and discouraging of good Works. Mat. 11.13. But Wisdom is justified of her Children. We live, I confess, in a very degenerate and licentious Age wherein Iniquity abounds, Mat. 24.12. and the Love of many waxes could; Phil. 3.18. wherein many walk as Enemies of the across of Christ, whose God is their Belly, whose Glory is in their shane, who mind Earthly Things: So that we have great cause to be deeply humbled before God, and to abhor ourselves in Dust and Ashes. Yet to the glory of his Grace, we thankfully aclowledge, there is much good Wheat on the Floor among the Chaff; we have multitudes full of Faith and of good Works, eminent for Piety. Justice, Temperance and Charity, the Lord increase them an hundred Fold; nor hath the Reformation hindered, but highly promoted Piety and Charity in this Kingdom. The Learned Bishop Andrews above an hundred Years since, A Sermon at S. Mery's Hospital, on Wednesday in Easter Week, April 10th A. D. 1588. P. 17. tells us, That Learning in the foundation of Schools, and increase of Revenues within Colleges; the Poor in the foundation of Alms-Houses, and increase of Perpetuities to them, have received greater Help in this Realm, within these forty Years last past, since the Reformation, then it hath in any Realm Christian, not only in the same time, but in any forty Years upwards, during all the time of Popery. Nor grow we weary of well doing; for within these last thirty seven Years, since the Restoration of King Charles II.( tho' God hath visited us with dreadful Judgments of Pestilence, Fires and Wars, whereby we have been sore oppressed) yet praised be the Lord, there have been more excellent and useful good Works done in this Kingdom, more Churches built, repaired, endowed, augmented; more Schools, Hospitals, Alms-Houses, Corporations and Companies for Charity erocted and endowed; more Alms distributed, more public lasting Monuments of Piety and Charity, than in the same space at any Time, within this Realm, under Popery. So that while we refute the Romish Errors, and ahandon their ill Methods, yet both in doctrine and practise, we are careful to maintain good Works; which is the last Thing to be considered. III. Let us maintain good Works, III. for they are indispensably necessary, Effects of saving Faith, whence they flow as Streams from a Fountain, or Light from the Sun; Faith worketh by Love, it purifies the Heart, and brings forth the peaceable Fruits of Righteousness. The Fruits of the Spirit, are Love, Peace, Joy, Gal. 5.22. long Sufferings, Gentleness, Goodness, &c. To show Pity and Mercy, is a prime Dictate of the Law of Nature; this made the Philosopher prosess that his Trade was {αβγδ} to be, and to do good; Love and Goodness are so deeply engraven on the Soul of Man, that whoever razes them out, defaces the Image of God, puts of Humanlty, and becomes Bruit or Devil. Good Works are expressly commanded in sacred Writ, whose Precepts are so srequent and plain, that those that run may red them. The only Thing that the chief Apostles, at Jerusalein, commended to Paul and Barnabas, Gal. 2.10. was to Remember the Poor, which they were forward to do. Yea, the primitive Christians, Acts 4.32. sold their Possessions to relieve their poor Brethren; and that none might want, they had all Things common: Nor did they only part with their Estates, but were ready to lay down their Lives for each other. How many, and unhappy, soever our Differences and Disputes about Religion are, yet the Lord be praised, all aclowledge, That we ought to love God, and our Neighbour; to serve God, and do good to each other. This is the sum of both Testaments, the Great Command of the Law, and the New Command of the Gospel: Our Religion, our God, and Saviour is Love; this brought the Eternal Son of God from Heaven to redeem us, both his Life, and death was Love: he went about doing Good, healing Men's Bodies, that he might save their Souls. The multitude of his Miracles that confirmed his Divine Mission, and attested the Truth of his saving doctrine, were Acts of the greatest kindness to afflicted Men, and not only establish our Faith, but excite our Charity, Heb. 13.16. That the same Mind might be in us that was in Christ Jesus to do good, which is highly acceptable to God, with such Sacrifices he is pleased. Cornelius his Alms, Acts 10.4. as well as his Prayers, came up for a Memorial before God; Philip 4.18. and the religious Charity of the Philippians to St. Paul, was an Odour of a sweet smell well pleasing to God. Tho' his infinite Majesty need nor us vile Wretches, nor any of our Services; his perfect Blessedness depends not on his Creatures, and can neither be augmented by their Goodness, nor diminished by their Wickedness: Yet he is delighted with our Obedience, and accounts the kindness we do our poor Brethren done to himself, For as much as ye have done it to the least of these, Mat. 25.40. ye have done it unto me. To show Mercy to the Poor is our greatest Honour; herein we are like unto God, Psal. 145.16. Who opens his Hand, and fills all things living with Plenteousness. The Rich are honourably employed as Almoners and Stewards of the Sovereign Lord of all the World, by his goodness to provide for the Poor: The Divine Providence gives them Wealth and Opportunities, and his Grace gives them Hearts to do good, wherein they are the happy Instruments of fulfilling God's Promises. The Poor committeth himself to God, Psal. 10.14. who sendeth him to the Rich for Relief, saying, as Pharoah's Daughter did to Moses Mother, Take this Child and nurse it for me, and I will give thee Wages: Exod. 2.9. Take these poor People, Feed, Cloath, Educate, employ them for me, and I will give thee Wages; what thou bestowest on the Poor put on my account, I'll repay thee. Deut. 15.11. These we have ever with us, and they come in God's Name to borrow of us, who condescends to be their Security. Prov. 19 17. He that hath Pity on the Poor lendeth unto the Lord, and that which he hath given he will pay him again: He therefore that hath this Worlds good, and seeth his Brother have need, 1 Joh. 3.13. and shutteth up his Bowels of Compassion from him, neither the Faith, nor love of God dwells in him; and how vile a Miscreant is he that neither believes nor loves God? Moreover, our Relation to each other, both as Men, and Christians, should enlarge our Charity; we have the same Farther, the same Redeemer, the same Faith, the same Hope, and should therefore have the same fervent Charity. The poorest Beggar clothed with Rags, and fed with Crumbs that lies at the Rich Man's Gate, or on the dunghill, is thy Brother, and perhaps in equal or greater favour with God than the most wealthy Gallant. harken therefore ye Rich Men that neglect and oppress the Needy, what St. James saith, James 2.5. God hath chosen the Poor of this World rich in Faith, and Heirs of the Kingdom, which he hath promised to them that love him. There is great force in the Apostles words, Heb. 13.3. Remember them that are in Adversity, as being yourselves in the Body, as Members of each other, and so under the strongest Obligations both of Nature and Grace, to afford mutual Pity and Succour, hid not thyself from thy own Flesh. Isa. 58.7. And as subject to the same, or greater Miseries, Proud foolish Man is too apt to boast, and trust in the multitude of his Riches, to say in his Prosperity he shall never be moved; but God can quickly shift the Scene, and change the brightest Prosperity into the darkest Sorrows and Distress, of which both sacred and profane Story affords abundance of dismal Examples. God brought Job to the dunghill, Nobuchadnezzar to eat Grass as Oxen, Darius to puddle Water, Bajazet into an Iron Cage, Psal. 76.12. &c. He refraineth the Spirit of Princes, &c. When therefore thou beholdest thy poor Brother Hungry and Naked, Friendless and Helpless, harden not thy Heart against him, but look on such sad Objects with Piety and Charity, Thanks to God, and Relief to them. Let the Rich be as ready to give, as the Poor to receive; and the more they increase, the greater their Distress, the more let our Charity abound towards them. This God expressly enjoined the Jews, The Poor shall never cease out of the Land, Dent. 15.11. therefore I command thee to open thine Hand wide unto thy Brother, to thy Poor, and to thy Needy in thy Land. This also is very pleasant and delightful, love is the Life and joy of the Soul, the Perfection and glory of Man; there's no greater Satisfaction in the World, than doing good, without which, a Man loses his Time, and lives to none, or ill purpose, He is dead while he liveth. Isa. 38.2. It was not King Hezechiah's Wealth and Grandeur, but his Goodness that supported his fainting Spirits in his Sickness, and encouraged him to pray for Recovery, and prevail. The good Advice that Daniel gave that great King nabuchadnezzar for lengthening his tranquillity, Dan. 4.27. was to break off his Sins by Righteousness, and his Iniquities by showing Mercy to the Poor. When abused Plenty loads and drowns the Epicure; when Riches fill the worldlings Heart with anxious Thoughts to keep and increase them, with Grief to leave, and Horror to account for them; then the Charitable good Man is filled with Peace and Hope, he reflects with Comfort on his good Deeds, and rejoices that he hath made to himself Friends with the Mammon of Unrighteousness; he then finds by happy Experience, Acts 20.35. It is more blessed to give, then to receive. These things are good and profitable unto Men. Charity is an effectual Course to advance the public Good, to make any Nation flourish; it's the credit and support of Religion, the proof and ornament of our Faith; good Men and good Works, are the Pillars of Church and State; the Chariots of Israel and the Horsemen thereof, the strength and beauty of a Kingdom; without these, the World would become a Wilderness, or an Aceldama. And God be praised, this Nation is supported and adorned with many excellent and lasting Monuments of pious and useful Charity, whereof this At Stourbridge, Worcester, Wych, Bromsgrove, Fickenham. See the Advertisement. Country hath its share. It hath ever been the Method of divine Providence to bless the Charitable; thus God dealt with Israel, whom he presses to lend and give to their poor Brethren; Because for this thing, Deut. 15.10. he would bless them in all their Works: And tho' Gospel-promises and Blessings are more Spiritual, and so much better, yet the Charitable have many Temporal Promises, and receive many Temporal Blessings: God ever delights in the Prosperity of his Servants, and plenteously rewardeth the Merciful in this World, so far as tends to his Glory, and their eternal Happiness; they shall prosper as their Soul prospereth, and further Prosperity is not a Blessing but a Curse. Whatever any unbelieving Worldling may object to the contrary, this is certain, That never any was impoverished by Charity; for God says, He that giveth to the Poor, Pro. 28.27.11.25. shall not lack, and the liberal Soul shall be made Fat, &c. To this purpose, the Example of the Widow of Zarephath is very remarkable, 1 Kings 17.13. whose kindness to the hungry Prophet, making him First a Cake of her last handful of Meal, when her Self and Son were ready to Famish, procured a miraculous Increase to maintain her Self and Family, Munster. in Loc. Strigilius ( for one Year say some, for three Years say others) till God sent Plenty. The blessing of God maketh rich. Lastly, By good Works, we obtain a glorious Reward, We lay up in store a good Foundation against the time to come, that we may lay hold on eternal Life; and with a little perishing Wealth, we purchase for ourselves an everlasting Inheritance. Tho' great and weal●… y Men have many dangerous Temptations to Pride, Sensuality, Oppression and Cruelty; yet they have great Advantages of Comforts in this World,( if their Vices do not embitter and Poison them) and for securing their eternal Happiness in the World to come, if they Feed the Hungry, Cloath the Naked, Visit the Sick, and Minister to the Afflicted; then will the King set them on his right Hand, Mat. 25.34. and say, Come ye blessed of my Father, inherit the Kingdom prepared for you from the Foundation of the World. Who then that owns a God, and a Providence will neglect well doing? Who that believes the Holy Scriptures, that regards the Precepts, Promises and Threats thereof, will be uncharitable? Who that acknowledges the Immortality of the Soul, and the Resurrection of the Body, that consesses a future judgement, and eternal Rewards and Punishments, but will lay up for himself Treasures in Heaven, mat. 6.20. will do all the Good he can, mat. 25.46. that he may go into Eternal Life? To which end, Pride, Sensuality, and Covetoufness, must be avoided, which swallow up all, and leave nothing for God, and the Poor, by these Vices, God and Religion are despised, Justice and Charity trampled under foot, Debts unpaid, Tenants racked, the Poor starved, and the precious Souls of such proud Epicures and Misers eternally ruined. Let all therefore learn to deny themselves, that they may enlarge their Alms; a prudent useful Charity will be an honour and support to a Family, feeding the Hungry more pleasing to God than most sumptuous Feasting, and clothing the Naked a better Ornament than the finest and richest Habit. A good Man will learn Humility, and Frugality, to advance Charity; he will spend less in Superfluities, that he may give more to Pious and Charitable Uses; He is merciful and lendeth, Psal. 112.5. he will guide his Affairs with discretion, choosing the most proper Objects, Methods and Seasons of good Works, thereby enhancing their value, and rendering them more welcome, beautiful, and useful. And on this occasion, I presume to commend unto those whom God hath blessed with large Estates, and charitable Hearts, that most prudent and pious Work of Educating Poor Children in Religion, Learning, virtue, and Labour( after the Example of that Worthy Gentleman, who hath appointed this Yearly Meeting Here, See the Advertisement. and another at Bromsgrove) that by God's Blessing they may live comfortably, and do service in the World: This would be a most effectual way to take off the Reproach and burden of this Nation's Poverty and 'vice, which are the sad effects of ill Education and Idleness. And further, such good Works would be more lasting and successful, if done( after the forementioned heroic Pattern) in the Life-time of the Benefactor. A Man's own Hands are the best Executors, and his own Eyes the best Overseers of his Charity, that what's wanting may be supplied, what's amiss rectified, and what would overthrow or defeat the good Ends thereof, prevented or removed by the Founder. Such good Works are seldom perfected, and well settled at once; and Posthumous Charity, through want of Integrity, Skill, or Care in the Trustees and Managers, is too oft lost, or becomes trivial and unuseful. We must also be careful to maintain the good Works of others, against the ill Tongues and ill Hands of wicked Men. Against the ill Tongues of Envious Worldlings, that cruelly, disdainfully and despitfully speak against the Righteous, and their good Deeds, scornfully shooting out their poisonous Arrows, even bitter Words; and when the Work is too bright and firm to be sullied, or wounded with Malice and Lies, then they boldly claim the divine Prerogative of searching the Heart, and unwarrantably censure the Pride and Wickedness of the Donor, rashly accusing him of hypocrisy and vain Glory, and foolishly endeavour by such spiteful Cavils to justify their own Uncharitableness. We are all bound to be zealous Advocates for God, his Church, and the Poor, against a malicious and covetous Generation. And against ill Hands also, that no Charity be embezzelled or lost, that the Church, the Poor, the public, may not be wronged, nor any Charitable Gifts of our Pious Ancestors swallowed up by Sacrilegious greedy Worldlings. Our Laws have herein made very good Provision by a Commission for charitable Uses, 43 Eliz cap. 4. and this Country hath lately found the benefit thereof in a prudent and faithful Execution. Further, all that are concerned as Feofees, for management of public Charities, must be careful to maintain them with uprightness and diligence, avoiding Sloth and Selfishness, which will ruin the most noble and useful Foundations: Sloth suffers them to decay, and Selfishness pulls them down; this Solomon observes, telling us, Eccles. 10.18. That by much Slothfulness the Building decayeth, and through idleness of the Hands the House droppeth through, cap. 9.18. and one selfish Sinner destroyeth much good. A public Spirit, winged with Zeal, and armed with Integrity, is the most effectual Means to preserve and advance Charity. To conclude, let all that believe in God be careful to maintain good Works; as we have ability and opportunity let us do Good to all, from a right Principle, to a good End, and in a right Manner, that so by patient continuance in well doing, seeking for Glory and Immortality, we may obtain Eternal Life, through Jesus Christ our Lord; to whom with the Father, and the Holy Ghost be ascribed all Glory, Praise, Dominion, Thanksgiving, and Obedience for ever and ever. Amen. An Advertisement. SIR Thomas Cookes of Bently, in the County of Worcester Baronet, hath built at Broomsgrove in the same County, a large and convenient School-house, with a very good dwelling House for a School Master. And by dead bearing date June 22. 1693. settled on Feofees 50 l. per An. for ever, freed from all Taxes and Payments, for the said School in this manner, viz. 20. l. per An. to a School Master, nominated by Sir Thomas and his Heirs, and licenced by the Bishop of Worcester, to instruct 12 poor Boys in Learning and Religion, as established in the Church of England, to be admitted into the School between 9 and a 11 Years old, and continue at School 6 Years at least; 16 l. per An. to buy them clothes, viz. Blew Coats, Caps, &c. 10 s. per An. to buy them Books; 10 s. per An. for Prayers and a Sermon at Bromsgrove Church on the 1st of May, when the Feofees are to meet for managing the said Charity, and 1 l. for their Entertainment yearly on that day; and the 12 l. remaining, to be kept as a Stock for placing out the said Boys Apprentices, not allowing to any one Boy above 12 l. appointing excellent Rules for the good ordering of the whole Affair. He also gives the present School Master 20 l. more per An. for Preaching a Sermon every Lord's day in the Afternoon at Tardebig, Sir Thomas's Parish-Church, two Miles from Bromsgrove; and further, he gives 10 l. per An. to an Usher in the said School. He hath likewise by dead, dated about the 24 of March, 1695. settled on Feofees 50 l. per An. for ever, freed from all Taxes and Payments, for a School at Feckenham in the said County, appointing a School Master and 12 poor Boys, with the same Allowances, in the same Manner, and under the same Rules, with Bromsgrove formention'd, only fixing Thursday in Whitsun-week, for the Yearly Meeting of the Feofees at Feckenham. The Lord make them Prosper. Luke 10.37. Go, and do thou likewise. FINIS. Books printed for, and sold by John Jones, at the Dolphin and Crown in Saint Paul's Church-yard. EIght Chirurgical Treatises, on these following Heads, viz. 1. Of Tumours. 2. Of Ulcers. 3. Of Diseases of the Anus. 4. Of the King's Evil. 5. Of Wounds 6. Of Gun shot Wounds. 7. Of Fractures and Luxations. 8. Of the 〈◇〉 〈◇〉. By Richard Wiseman, sergeant Chirurgeon to King Charles the Second. The Third Edition. Fol. The General History of England, both Ecclesiastical and Civil, from the earliest 〈◇〉 of Time, to the Reign of his present Majesty King William III. Taken from the most ancient Records, Manuscripts, and printed Historians, with Memorials of the most eminent Persons in Church and State, at also, the Foundations of the most noted Monasteries and both Universities Vol. I. By James Ty●… ell, Esq; Fol. Treatises upon several Subjects, viz. Reason and Religion, or the Grounds and Measures of Devotion. Reflections upon the Conduct of Human Life. The Charge of Schism continued. Two Treatises concerning Divine Light. Spiritual Counsel, or, the Fathers Advice to his Children. Written by John Norris, M. A. Rector of Bemerton near Sarum. Octavo. Practical Discourses upon several Divine Subjects, viz. Of Religious Discourse in common Conversation. Of the Fear of Death. Concerning the Extent of Christ's Satisfaction. Concerning practical Atheism. Of walking by Faith. Concerning Charity to the Poor. Concerning the right Use of the World. Concerning the successive Vanity of Human Life.— An Admonion concerning two late Books, called, A Discourse of the Love of God. Vol. IV. Written by John Norris, M.A. Rector of Bemerton near Sarum. Octavo. Ars Chyrurgica, or a Compendium of the Theory and practise of chirurgery, in 7 Books. Containing 1. The Instruments and Operations of the Art. 2. The Removal of Defilements. 3. The Cure of tumours. 4. The Cure of Wounds. 5. The Cure of Uicers. 6. The Cure of Fractures. 7. The Cure of Dislocations showing the Names, Causes, Signs, Differences, Prognossticks, and various Intentions of Curing all kind of Chirurgick Diseases, from Head to 〈…〉 Human Bodies. To which is added, Pharma●… peia Chyrurgica, or, The Medical Store, in Latin and English, which contains an absolute set of choice Preparations or Medicaments, fitted for the complete and universal practise both of physic and chirurgery. The whole Work Galenically and chemically performed; the like yet never published in any Language whatsoever, By William Sal●…, M. D. living at the Great House by Black-Friers-Stairs, London Octavo. Poems upon several Occasions. By Daniel Baker, M. A. sometimes of Gonvil and Caius College in Cambridge. Octavo. reformed Devotions, in Meditations, Hymns and Petitions, for every Day in the Week, and every holiday in the Year. Divided into Two Parts. The Fourth Edition, Corrected. Twelves. The present State of the Universe, or an Account of 1. The Rise, Births, Names, Matches, Children, and near Allies of all the present chief Princes of the World. 2. Their Coats of Arms, mottoes, Devices, Liveries, Religions and Languages. 3. The Names of their chief Towns, with some Computaons of the Houses and Inhabitants, their chief Seats of Pleasure, and other remarkable Things in their Dominions. 4. Their Revenues, Power and Strength. Also an Account of Common-wealths, relating to the same Heads. The second Edition much amended and enlarged, with the Addition of the Styles or Titles of the several Potentates and republics. Twelves.