CHILD Mayor.  
Jovis quinto die Octobris, 1699. Annoque Regni Regis Wilhelmi Tertii, Angliae, etc. Vndecimo.  
THIS Court doth desire Mr. Staynoe to Print his Sermon Preached at Christ-Church on St. Matthew's Day last, before the Lord-Mayor, Aldermen, and the Governors of the several Hospitals of this City.  
GOODFELLOW.   

A SERMON Preached upon St. Matthew's Day, 1699. Before the Right Honourable the LORD MAYOR, AND THE Right Worshipful and Worshipful the GOVERNORS of all the CITY-HOSPITALS, AT Christ-Church, London.  
By THOMAS STAYNOE.  
LONDON: Printed for Benj. took at the Middle-Temple-Gate in Fleetstreet, MDCXCIX.   
Psalm 145.9. 
The Lord is good to all; and his tender mercies are over all his Works.  
THE Psalmist in the Text does expressly Assert and Display God's goodness and tender Mercies to all his Creatures: Which Our Saviour inlarges and improves, when he bids us behold the Fowls of the Air; which though they Sow not, neither do they Reap, nor gather into Barns, yet are Fed by our Heavenly Father; And then by putting the Question, Are ye not much better than they? does strongly imply, that he will do at least as much for the supply of the wants and necessities of Men: with more to the same purpose, which you may find in the 6th. chap. of St. Matthew, and in several other places, which we need not reckon up.  
For it is sufficient for our present design (and we have sufficient ground for such design from our Text) to make it good, that God has taken care of, and made sufficient Provision for the Support and Maintenance of all Men in the World, and particularly of the Poor and Needy.  
In order to which we take notice in the First Place, and in General, That God hath given the Earth to the Children of Men; and that we all stand bound to make good such his Donation in the full extent and latitude of it: which is, that all the sons of Men, to whom the gift is made, may be partakers of such gifts. For your more full and comprehensive understanding of which, I would desire you to take notice of these following Particulars.  
First, That God has given the Earth, that is the Use, Product, Fruits, and Profits of it to the Children of Men. This appears (First) by matter of fact, because we find Man (who is the Creature of God as well as the Earth is so) in the actual possession of such Earth; and because we also find him endowed with such Powers and Faculties, that all other things, which the Earth does produce, are in subjection to him, and at his disposal. By which as it appears, that Man is the Tenant, and in actual possession of the Earth; So, if it be but granted, that the Earth is the Lords and the fullness thereof (which we shall at present take for granted, because we take it for granted that he made it) than the Conclusion is Easy and Natural, That Man's possession of the Earth, and his Right and Title to such possession, comes from God, and that therefore God gave the Earth to Man.  
But if we should fail in such our way of Reasoning; yet we have a more full confirmation of this Point, and that too by an express Deed of Gift made to Man by God himself, when he bids him be Fruitful and Multiply, and replenish the Earth, and subdue it; And have dominion over the fish of the sea, and over the fowl of the air, and over every living thing, that moveth upon the earth; with more to the same purpose recorded in the beginning of Genesis. And pursuant hereunto the Psalmist tells us, in the 115. Psal. and v. 16. That God hath given the earth to the children of men. Now a Deed of Gift from God, and that recorded by God himself, must needs be good; and therefore without any more to do, we shall conclude in general, That God gave the Earth, that is, (as we said before) the Use, Product, Fruits and Profits of it, to Man.  
Secondly, I would have you consider, that when God gave the Earth to Man, he did not give it to this Man, or to that Man, exclusive of all the rest; but that he gave it to Mankind in general, and that by so doing he gave it to every Man whom he should at any time make to dwell upon the face of it. And this is notorious, because he has Created every particular Man with such natural wants which must be supplied from the Earth; and because he has furnished the Earth with such a quantity of Provisions, as are abundantly sufficient for all the Men in it. Now, where the Wants of all are Created by Him, who Creates the Supplies; and where the Supplies are sufficient to answer to such Wants; there the bare donation of such Supplies is a sufficient Argument of the extent of such Donation: that is, it proves, that such Donation was designed and intended to all. There is therefore no doubt, but that every Man in the Earth has a Right and Title to so much of the Fruits and Products of it, as may be sufficient for the supply of his Natural Wants, and that too by the tenor of that general Charter by which God gave the Earth to the Children of Men.  
Thirdly, God has by the Inabilities and Disappointments, or Providential defeats of many Men, put it out of their power to gain to themselves the Possession of such their Right and Title before they have it; or to recover such their Possession when they have lost it. For though he has in general given every Man a Right to so much as his Natural Wants require; yet he has not by any particular Assignment allotted to every Man such a separate Portion of those things which shall Answer to such Wants; but has left such division to be made by every Man's Wit, Parts, Power, or Industry, by Humane Laws, or by his own particular and overruling Providences. By which perhaps it may seem at present, that his general Grant, as to such Men, is of no Use or Benefit. For what benefit can it be to any Man, that he has a Right to have his Natural Wants supplied, when by reason of Inability, Disappointments or Providential Defeats, he cannot obtain the actual Possession of such his Right, and so his Wants are still continued? I would desire you therefore to consider in the  
Fourth Place, That God to make good his general Donation in the full Extent and Latitude of it, that is, so that it may reach the Case of every particular Man, has ordained his Law of Love and Charity. Now by such his Law his Wisdom has so contrived things, that those Natural Wants of any particular Men, that cannot be supplied by themselves, shall be supplied by others; and so what we do not receive immediately from the Fountain, we shall derive from the Stream. And though things may to inconsiderate People seem to have been better ordered, had God in the division of the Fruits and Profits of the Earth allotted to every particular Man the Possession of his own Portion, and so had put his necessary Provisions and Supplies in his own Hand, and by consequence in his own Power: Yet it must be confessed, that such an Imagination comes from a short-sightedness in the Wisdom of the Divine Providence; because it is Notorious, that that Wisdom has by such an unequal distribution of the good things of this World so ordered Affairs, as to provide, that Goodness, Mercy, and Charity may be mixed with the Plenty of those that abound; and that Gratitude, Humility, and Patience, may be mixed with the Poverty of those that want; and that by that means he has made provision for the Souls, as well as the Bodies of both. And it must be confessed still further, that such a comprehensive provision is worthy the Love and Bounty of a God, and (when things are rightly considered) of his Wisdom too. For from this unequal distribution of his Blessings arises that Regular and Beautiful Subordination in Mankind, from which all Governments whatsoever, and all the Blessings of such Governments do flow: And so, what Inconsiderate men may think an Hardship to some, a prudent examination of the matter will pronounce to be a Blessing to all, because an Universal Harmony is the happy Result of the particular Varieties and Inequalities.  
And what is thus true of the unequal distributions of Wealth among the Children of Men, will be found to be so also of all other the unequal Distributions of any other Endowments that come from the Supreme and Universal Benefactor. For though he may give more Wisdom, or more Power, or more Favour and Interest to one Man than to another; yet his Law of Love and Charity makes a good compensation for such Inequality; because by that Law he requires and expects, as he gives such Blessings only to some men, so that they should communicate some of the Advantages of them, to others; and that by such Communications a Mutual Intercourse and Friendly Correspondence, and all the Blessings of such Correspondence and Intercourse should be maintained among Mankind.  
Now in order to bring what we have hitherto offered, to our present purpose and design, I would first take notice, That as all those things in which our Wealth does or can consist, are confessedly made by God (for to a sober and understanding Consideration, all the Productions of Nature are the effects of Omnipotence) so all our Personal Endowments, Powers and Faculties, by which we obtain Power and Interest, or are enabled for any other Useful and Beneficial purposes, do come from God also. For it is certain, that we can no more make our own Powers and Faculties, than we can make Our selves.  
This Remark then being left in the way to make clear and plain what is to follow, we do to our present purpose and main design lay it down in the First place, That every Man is in Justice and Equity bound by the bare acceptance of any Donation whatsoever, to make good those Conditions upon which such Donation is made. For the Conditions being so annexed to the Deed of Gift, as to be made a part of it; it is not left in his power to accept the one, and refuse the other. And therefore in all such cases, if he do not accept the Conditions with the Deed, it is as good as taken for granted by the common sense of Mankind, that he does refuse the Deed likewise, and so the Deed does of itself become Void and Null. When therefore God has Enriched any Man with the bounties of Nature, or Endowed his Person with the Gifts of Nature; If he has by the Law of Love and Charity acquainted him, (as most certainly so he has) that he has not bestowed these things upon him for his own sake alone, but that he expects from him, that by them he shall be Beneficial to others also; Such a Law so limiting the Donation, does thereby become a Condition of such Donation, and therefore to accept such Donation, and yet to refuse the Performance of the Condition, is Base, Ingrateful, and Unjust. For with what Face can any Man accept all he has from God, and yet refuse his Obedience to God's Commands, which requires him out of that All to supply his Brothers necessary Wants? And how devoid must he be both of Gratitude and Justice, who when God bestows upon him Ten Thousand Talents, will not, when God requires it, relieve his Brother with an Hundred Pence? Or how can any Man answer it to his own Conscience and Natural Modesty (for all Men have some Modesty from Nature, if they themselves do not throw it off) to deny to do a small Kindness to another at the solicitation of that Benefactor from whom alone he has received his Abundance? Such a Denial is a flat Contradiction to all Gratitude, as it relates to such his Benefactor; as it is a flat Contradiction to all Humanity, as it relates to his Wanting Neighbour. For God by his Law of Love and Charity does require us to supply other People's Wants, chief and mostly out of our Superfluities; very seldom, and but in few Cases, out of our Conveniencies; but in no Case whatsoever, out of our Necessities; In such Cases he leaves us to the Gratification of our Self-love, and permits us to prefer ourselves. And therefore the baseness of Uncharitableness is always attended with this ugly Circumstance, That we will not comply with our God, that is, with our Greatest, nay our only Benefactor, in such Cases in which our Compliance can be no possible Damage to our own Interest. By which it notoriously appears, That as not to Comply with our God, even because he is our God, is in the Case of Uncharitableness, Irreligion; and as not to comply with him, because he is our Benefactor, is in the same Case Ingratitude; So, not to Comply with him, in the same Case still, when it is no Prejudice to our Interest (as we have in short shown it cannot possibly be) is Folly. And he, who by his Uncharitableness can be content to Brand himself with Three such Infamous Marks, may well be thought, as to have no Regard for God, or his Neighbour; so also to have no Regard to his own Soul.  
But further, to persuade you to Love and Charity from the Consideration we are at present upon; that is, as it has Regard to God, our great Benefactor: I do add, in the  
Second place, That as every Man is in Justice and Equity bound by the bare acceptance of any Donation to make good those Conditions upon which the Donation was made; so every Man is bound, and that more strongly, not to employ any part of the Donation against the Donor himself.  
This I therefore add, because it will by and by appear, That where Men will not bestow their superfluities for the Relief of their Neighbour's Necessities, there they do most commonly fight against God with such their superfluities. For we took notice just now, that God does not by the Law of Love and Charity take away any thing from our Necessaries; that he does very seldom, and in some rare Cases only pair away any thing by it from our Conveniencies; and that therefore, generally speaking, the Expenses of our Charity is in a manner only charged upon our superfluities. Now it can be neither Nature, nor Reason, nor Religion, that can dissuade or hinder Men from deducting a Charity out of their Superfluities. For all these three will of themselves suggest to us, That what God has given us over and above, and to spare, beyond our own convenient Supplies, cannot be better employed than for the necessary Supplies of other people. It must be then something else; and not only so, but also something that is contrary to Nature, Reason, and Religion, that must persuade people to divert their Superfluities from so Noble and Beneficial an Use. And then, if we still go on, and inquire what that something is; the Issue of the Enquiry will be, That it must be Vice and Wickedness. For nothing but that can ever persuade people to Act counter to Religion, Reason, and Nature. Now though this sin be sometimes Covetousness, yet it is not always so; nay, it is not so for the most part. For many times when Covetousness is the means to rake Superfluities together; Yet even then Luxury, Pride, Wantonness, and Debauchery shall be the End of such means. But be it one, or be it t'other; that is, let Men be Niggard's of their Superfluities, either to gratify the closer Sin of Covetousness, or the loser Sins of Pride and Dehauchery; yet in both Cases they do not only withhold those Superfluities from their necessitous Brethren, and so sin against God's Law of Love and Charity; But they do over and above directly employ them against God himself, and so do by them cherish and foment that his enemy, which his Soul abhors, and that is Sin. For Covetousness, as the Apostle tells us, Col. 3.5. is Idolatry. And though Uncharitableness, barely as such, does break one of God's Laws; yet when accompanied with Idolatry, it renounces his Person and Government; that is, it thrusts him out of his Throne, and sets up another in his stead. And so, on the other side, when a man withholds his Superfluities from his necessitous Brother, that he may lay them out upon his Lusts, he does not barely divert them from that Use, which God designs; but he does also pervert them to that Use which God forbids: He does by them not only not cherish God's friends, but he does also abet his enemies; and to make the crime look blacker still, he does by them abet the enemy of him, from whom alone he receives them.  
And if this Crime be so heinous; Then what shall we say of the Sin of those Men who employ their Wealth, Power, Interest, or Parts, for the oppressing and injuring of those very People, for whose Relief and Comfort the Abundance of such things was bestowed on them by God. Certainly as this Sin is directed point-blank against the design of such his Donation; so the guilt of it must needs be enhanced and aggravated by such its direction. For it does, in effect, turn Bread into Poison; and so makes the Means of Life to become the Instrument of Death. Which ought to be well considered by all wealthy and potent Oppressors; who, when God shall call them to it, will give but a very ill Account of their Stewardship: because, when he shall take the matter into his own hand, (as he does all along in his Word assure us he will) their perverting his designs of Mercy will give an Edge to the Executions of his Justice; and they shall therefore have Judgement without Mercy, because they turned the means of Mercy into those of Oppression and Cruelty.  
And thus I have in general laid before you our Obligations to Charity, taken from the Consideration of God's general Grant, by which he gave the Earth to Man indefinitely; that is, to one Man, as well as another, and by consequence to every Man; and from his Law of Love and Charity, by which he makes good his general Grant to every Man in particular, though the Distributions of his Providence are so unequal, that some Men obtain no share in it by such distributions. For I thought it proper, First to acquaint you under what Obligations you are, to be Charitable, before I offered you any Instructions to Conduct your Charity: For we shall be the more willing to learn how to practise any Duty, when once we are convinced, that the practice of such Duty is Necessary. And I cannot but hope, that you will still the more diligently attend to, and the more carefully practise the Instructions which are to follow, when I have acquainted you, That I received them from a Public Hand, and that upon that account they are the more likely to be pertinent to the Business of the Day, and so the more proper to direct that Charitable Design, which is the Occasion of the present Solemnity.  
The Instructions then, which are to follow, may (as I conceive) be ranged under Two Heads.  
First, Such as concern those who Receive the Charity, and Enjoy the Benefit of the several Hospitals: And  
Secondly, Such who Manage such Charity.  
And First, They who Receive the Charity and enjoy the Benefit of the several Hospitals, aught,  
First, To Praise God, the Author and Giver of all Good Things, who has made Provision for their Necessities and Conveniencies in a more extraordinary way, than he has for others their fellow Creatures. For some of those others, are forced to Toil and Labour to gain the Possession of what they want, before they can possibly enjoy what they want; and so their Labuor wears away as much of their Strength and Life, as the Fruits of their Labour do Maintain; that is, they Labour and Toil that they may Live; and they Live that they may Toil and Labour: so that though they Live by the Bounty of God, yet they do not Live without their own Care and Labour besides. Whereas most of those people who subsist by the Hospital-charities', have the Benefit of their Maintenance without either the Care or Labour of Providing such Maintenance: For you cannot but know, that the Poor of Four Hospitals in the Five, are in a manner wholly exempt from all such Labour and Care. By which means it comes to pass, that they who are in the greatest Want, are at less trouble to supply such their Wants, than those that have the greatest Wealth: and an Hospital-Lazar is exempt from all those Cares which attend the House-keeping of every Dives whatsoever. The thing has in it matter of some wonder, that people should live at more Ease upon other men's Estates, than other Men do upon their own. But such Wonders God can and has brought to pass; Deus illis huc otia fecit. And upon this account it becomes their more especial Duty to Praise God for his Bounty and Mercy to them. And this their Duty is to be particularised in the next place, by their praising him for their Founders and Benefactors, and the Faithful trusties, Executors and Administrators of either; of whom therefore they ought to entertain Honourable Thoughts, and (as occasion offers itself) to make Honourable mention. For though all Blessings whatsoever do originally come from God; yet he is pleased to single out some Persons more especially, and in some signal Cases, whom he makes the Instruments of Conveying such his Blessings to Men: And which is more and more to our purpose, to those, whom he employs as such his Instruments, he does not only allow but require an Honour to be paid in its due proportion, as well as to Himself. Thus because our being is his First and great Blessing to us, and that without which we should not be in a capacity of receiving any other Blessing from him; and because he does by our Parents bestow this great Blessing upon us; therefore he does, and that too by his Law, require, that we pay the First and greatest Honour to our Parents: And therefore we know, that in those Laws of his, which concern our Duty to Mankind, he has Allotted the First place to that Duty and Honour which we own to our Parents. And as our First Duty is owing to our Parents, because from them we receive the First and greatest Blessing, our Being; so the next Duty is owing to such our Benefactors by whose Bounty we Subsist; that is, to whose Bounty we own the Continuation and Preservation of our Being. All those therefore, who are partakers of the Charities of the Hospitals, are bound to Praise God for their Founders and Benefactors, because by their Bounty their Being is preserved and continued. And if I might be allowed to offer my Directions in the Case, I should think it advisable, That the Governors of each Hospital should set apart some Days, or at least One in every Year, in in which all the Poor in their Respective Hospitals, which are able so to do, should be bound under some Penalty to be Present at a public and solemn Commemoration, (more particularly of the Founder's King Henry the 8th and King Edward the 6th) and at least at a general Thanksgiving offered up in Devout Praises for them and all their other Benefactors.  
And Thirdly, as those, who are partakers of the Hospital-charities' ought to Praise God for their Founders and Benefactors, whether Dead or Alive; so ought they to Pray for such their Benefactors and Governors which are now Living. For since their condition is such, that they can make no other requital to the one for their Bounty, nor to the other for their Love, Labour, and Care; they ought at least to recommend the Recompense of such Bounty, Labour, and Care, to the Throne of the Divine Grace; that he who has put it in their Hearts to do him a Service so Beneficial to themselves, may by their Devotions be engaged to Reward such their Service by his Gracious Hand.  
Foruthly, As they who are partakers of the Hospital Charities should praise God with their Hearts and Lips for such his Mercy; so ought they also to do it with their Lives. For they who subsist by other People's Obedience to God's Laws (as they most certainly do who Subsist by other People's Charities) are for that Reason obliged in an extraordinary Measure not to break God Laws themselves: And since if others had not observed his Commands, they themselves must have Perished for want of Maintenance; It is but Just and Equitable if they do Perish when they themselves neglect his Commands.  
Shall I add here, That even Benefactors and Governors themselves ought in all the Instances hitherto mentioned to join with the respective Poor in Praising God for the several Founders and Benefactors? For we all aught to Praise God for Good and Pious Examples: They are good means of Grace, and lively Incentives to the like Pious and Religious Duties; And they ought to praise God for what is Beneficial to their Souls, as much as the Poor aught to praise him for what is Beneficial to their Bodies.  
One thing more I shall here add, and then shall proceed:  
And that is this: I have here laid down the Duties of the Poor, who are partakers of the several Charities. Now perhaps, though what I have said in the Case has been but little; yet it may therefore be thought too much, because most of those Poor whom the Duties do concern, are not present; and so the Directions and Exhortatations offered may be thought to be thrown away. But though they are not most of them here; yet I am well assured, that they that have the Authority and Inspection over them, are. And then I need but add, That as it is the Duty of the Poor to do what has been Taught; so it is the Duty of their Governors to take Care that they so do. And I must add, that this God expects of you, and that therefore this is part of the Charge that you have taken upon you; and therefore cannot, I am sure, ought not to be neglected by you. For they who take care to Relieve Men's Bodies, have by that means alone a mighty Power put into their hands of regulating their Manners; because they may bind them up to such a regulation by that Natural, Strong, and Mighty Tie, the love of themselves.  
And so I have done with my First Directions, that is Directions to those who are Partkers of the Charities.  
The Second fort of Directions follow, which concern those who take care of the Admistration of such Charities.  
And such Directions are of Two sorts.  
First, Such as concern the Governors of all the Hospitals in General. And  
Secondly, Such as concern the Respective Governors of Each Particular Hospital.  
The Directions which concern the Governors of all the Hospitals in General, I shall from the Instructions that I have received in the Case, lay down in the following Order.  
And First, It will become every Governor to inform himself well of the End and Design to which that Hospital, of which he is Governor, was at First Directed and Intended. For he who keeps his Eye directed to his End, will be the less likely to miss his way to such End. Now the best way to gain such Information, will be to make himself acquainted with the Charter of his Hospital, and with the Practices of the First Governors in persuance of such Charter. For the Founders are in reason to be supposed to know their own Designs best; and their Charters are in reason to be supposed best to express such their Knowledge; and the Practices of the First Governors are in reason to be supposed to be most Plain and Simple, and to come up closest to the Charters.  
Secondly, It would become every Governor to have a particular and Hearty Affection to that sort of Charity, whose Management and Care he takes upon him by being made a Governor. To this purpose a Charitable Man would do well to examine his Heart, to what sort of Charity the Inclinations of his Compassion do mostly and chief lead him. For some People are more tenderly touched by the tender Age, and helpless Innocence of young Children: Others have a more sensible Compunction for the Pains, Wants, and Miserable Condition of the Sick, Impotent, and Maimed; some Men have a great Aversation to Idleness; and some an Horror and Detestation to Vice and Debauchery. Other such like Inclinations might be Named, but these answer best to our present Purpose, and the Time will not allow us to be Superfluous. To our Purpose then: Common Sense will tell us, that a Zeal against Vice and Idleness will best qualify a Man (whenever he has a fair occasion offered him) to endeavour to Reclaim such People who are guilty of them; and that therefore he is the more likely to make a good Governor in that Hospital which is designed for that purpose. For every Man will pursue that design with an Hearty Zeal, to which his peculiar and Natural Inclinations lead him; and in such a Case he will hardly grow weary in Welldoing. And he, who can design Good, and do Good, and Persevere in so doing, is the likeliest Man in Nature to bring the Good, he does, to Perfection. I must add (for I speak to Christians) That as he is the most likely to do it in Nature, so in such his do he is sure to have the gracious Assistance of the God of Nature: and then when a Man is animated to the prosecution of his Pious Enterprise, not only by his Inclinations but by his Faith, we may promise ourselves as much security of Success, as can in any Case be expected from Humane Undertake.  
And therefore, if every Governor had an hearty Affection for the Charity of that Hospital to which he belongs, we might here break off, for there would be no need of farther Directions. But because we are all Men, and all Men have their Failings; therefore let me add in the  
Third Place, That it would become every Governor to remember now and then, that he is a Governor, and that by being so, he is engaged in such business which concerns his Government. For a Governor of an Hospital (whatever may be thought by some Men to the contrary) is something more than a mere Title. The Care is great, for so is the Family that is to be cared for: And every Man who has a share in the Honour, (for all Charitabe Undertake are Honourable) should have his share in the Burden to. Not that I think, that every Governor is to attend every business of his Hospital: That would hinder his own Business and the business of the Charity too; For most Businesses are rather retarded than put forward by the multitude of Managers. But thus much Diligence I think may be truly reckoned the Duty of every Governor, That whenever the Common Prudence shall Distribute or Allot several Businesses to several Combinations of Governors, each Governor ought so far to concern himself in that Business which falls within his Lot, as to take care that it do not Miscarry by his Default; and this he ought so much the rather to do, if he have antecedently given his Consent to be charged among others, or singly and by himself, with such Business. And I therefore add his own Consent, because as I am satisfied that the generality of any Set of Governors will not without his own consent Imperiously Impose any Business upon any one or more of their Brethren; so I am loath to believe, that any Governor will wilfully decline any Business that shall be proposed to his Care and Management, without offering some plausible, or at best probable Excuse for such his Refusal. And (if I may be permitted to offer my opinion in the Case) I must freely confess, that I think it not only Commendable, but Just, that that Governor who frequently Refuses to concern himself in the businesses of the Charity, or who in a manner constantly Absents himself from such Business; I say, I think, that such a Governor ought of his own accord to make a compensation to the Charity, by the Bounty of his Purse for the Neglect of his Care: For Bounty promotes the end and design of the Charity, as well as Industry: And as the Charity would be thrown away, if there were none to Manage it; so there would be no Charity to be Managed, if there were none to Bestow it. I do not pretend to compare the Two sorts of Charity. They are both in their Kind Noble and Great, and there is such a thing as a Labour of Love, as well as a Bounty of Charity. And I know very well, that God has constantly raised up some Noble Spirits among you, who have Honourably discharged both Charities. But this, I think, I may adventure to say, That he who takes care neither of the one Charity, nor the other, does in Reason and Christianity Forfeit the Title of a Governor, though he may still Retain it by the Candour of those who really are so.  
Fourthly, It does become every Governor to discharge the Trust (which he has taken upon him by accepting the Title and Office of a Governor) with sincerity. That is, no man under the pretence of Charity, should cover any self or sinister Design that may be prejucial to that Charity in particular, or to Justice and common Honesty in general. For it is possible that a man may pretend to assist the Charity, when his aim all the while is only to advantage himself: And it is possible, that a man may really promote the Charity, by being injurious and uncharitable to other men. But as I do not, so I wish I could not offer any Instances to make it good, that such practices as these are more than possibilities. But every man's own heart can best acquaint him with his own sincerity. However, because the heart is deceitful above all things, it may prove a good means to secure your sincerity, if you propose to your imitation such the Practices of your Predecessors, or Cotemporaries, as by a general Consent have obtained the approbation of Good and Wise men, and whose Memories will always be preserved fresh and sweet in such Registers which shall convey them down to Posterity.  
Lastly, Because we are all mortal (but it is hoped that the Hospitals are not so); therefore it will become you, the present Governors to take care, that the Charities shall never want such Governors; and the way to make such your Care successful, is by a continual choice of New Governors. For an everlasting succession of more and other Governors will be equivalent to an everlasting continuance of the present: And they who choose good and proper Men to take care of the future management of the Charities, do by so doing lay up such a stock of Provisions for those Charities, which will last after they themselves are dead and gone: And so your good Works will follow you for your own comfort, and yet stay behind you for the comfort of the Poor. Now what Persons you ought to choose, you may best know by knowing what Persons you ought to be yourselves: And therefore while I have offered you Instructions in the one case, I may well be understood to have done so in both: And so shall add no more in this Place, but only, That I am informed, and I am sure it is fit that you should be so too, That by Ancient Custom, (though of late years grown out of use) the Governors of the Hospitals used to be chosen Annually upon St. Matthew's day. And certainly it must be some great and solemn Business, upon which the Governors of all the Hospitals should this Day meet together; and it seems probable, that that Worthy Gentleman Mr. John Banks (whose Name we mention with honour and respect) did make an Annual provision for Prayers, for a Sermon, and for the Attendance of the Church-Officers, that so so great a Work might not be undertaken without pious Devotions, and pious Instructions; the one to beg God's blessings upon you; the other to give Instructions to you for your faithful and pious Performance of such Work.  
And truly the business of managing so great and extensive Charity being great and weighty, it will be necessary that your circumspection in making choice of fit men for the doing of such Business, be great and serious. For they who shall be truly thought fit for the discharge of so great a Trust, must be (as my Instructions do very well word it (Men of Sincerity, Diligence, Uninterestedness, Charity, Reputation, Leisure for, and particular Affection to the Public and Pious Designs of the Respective Institutions.  
I should now proceed to the next thing proposed, and that is, To offer some hangs which do more particularly concern the Respective Goververnours of the several Hospitals. Under which Head I should have attempted to set forth to the full value the several Ends of the several Foundations. But I find that the Instructions given me are too large for a single Discourse; And I must not by the tediousness of my Directions prevent your doing of those very things to which I do direct you.  
FINIS.