Protestant Charity. A SERMON Preached at S. SEPULCHERS Church, On Tuesday In Easter Week, A. D. MDCLXXXI. By EDWARD STILLINGFLEET, D. D. Dean of St Pawles, and Chaplain in Ordinary to His MAJESTY. LONDON: Printed by M. Flesher, for Henry Mortlock, at the Phoenix in St. Paul's Churchyard, and at the White Hart in Westminster-hall. 1681. To the Right Honourable Sir PATIENCE WARD, Lord Mayor Of the City of LONDON, AND TO The Court of ALDERMEN. My Lord and Gentlemen, IT is the great Honour of this City, since the Protestant Religion was professed in it, that it hath born a much greater proportion to the rest of the Nation, in public Works of Charity, than in the largeness of its Buildings, and number of its Inhabitants. For when, upon the unreasonable clamours of our Adversaries of the Church of Rome, an account was thought fit to be taken of such Acts of Charity as lay more open to the view of the World, within sixty years from the settlement of the Reformation by Q. Elizabeth, it was found, that they exceeded all that had been done in twice that number of years in the time of Popery; and that therein this City did equal the whole Kingdom besides. Dr. Willet's Synops. Papismi, p. 1219. 1224. And although those who make this Report, complain of the too great reservedness of some Companies in making known their Benefactors; yet upon the diligent search some persons made, it did appear, that as to the best parts of public Charity in founding Schools and Hospitals, &c. more was done within that time, than from the Conquest to the Reformation. For, besides the large and constant Charity of the City in the Care of their Hospitals; many particular Citizens did so great things in several parts of the Nation upon their own Stocks, that within that compass of Time, more than forty Hospitals were built and endowed, and above twenty Free Schools, and upon a reasonable computation, near a million of Money was thought to be bestowed in Works of Charity, in London and the two Universities. This was the true Protestant Charity of those times; which ran in a clear, free and undivided Channel, without the mixture of Superstition, or being diverted from its proper course to serve private ends and designs. And this brought Honour to our Religion; advanced the Reputation of the City; and promoted the Good of the whole Nation. And such are great and wise ends; fit to be considered and carried on by those to whom God hath given a heart suitable to the largeness of their Estates; which they can neither carry into another World, nor better employ in this than by doing Good to Mankind with them. And as there still continued many and undeniable Instances among true Protestants of extraordinary designs of Charity by particular Members of this City, whom God had blessed in their Employments; so I have reason to hope, that this Age will afford remarkable Examples of the same kind to Posterity: That so our Protestant Faith may be always found fruitful in good Works; which will be the best means both to adorn and preserve it. To persuade and encourage others to tread in the steps of those worthy Citizens, whose Faith and Charity deserve their imitation, is the chief design of the following Sermon; which out of due Respect to the Order of your Court, I now present to your Hands; with my hearty Prayers to Almighty God for the continuance of his Blessing on this City and the Government of it. I am, My Lord and Gentlemen, Your most faithful and obedient Servant, E. Stillingfleet. GALAT. VI 9 And let us not be weary in well-doing; for in due season we shall reap, if we faint not. WHen julian the Apostate designed (if possible) to retrieve the honour of the Heathen Religion, Sozom. l. 5. c. 15. he easily discerned that it was not enough for him to restore the Priesthood, to open the Temples, Hist. Trip. l. 6. c. 29. to appoint the Sacrifices to be offered upon the Altars; but he found it necessary for them to imitate the Christians in the strictness of their Lives, in the solemnity of their Devotions, in the exactness of their Discipline, and especially in the erecting Hospitals, and taking care of the Poor. For he that would not believe the Christian Religion to be from God, thought himself bound to give some probable account, how a Religion so contrary to the Interests and Designs of this World, should be able to prevail against all the arts and power of its many and potent Enemies; and upon the deepest search which could be made by himself, or the greatest Wits of the Heathens then about him, they concluded the flourishing and propagation of it to be chiefly owing to those things which he so much commended to the Heathens imitation. And from hence they inferred, that if the same things could be brought into Practice among the Gentiles, they should be able to supplant Christianity by its own methods, and restore Paganism by the same Weapons by which it was overthrown. This was thought so subtle and artificial a device by him whose great design was to extirpate our Religion in a soft and gentle manner, without the blood and cruelty of former times, that he writes an Epistle on purpose to Arsacius the chief Priest of Galatia, requiring punctual observance of these Commands; and as to the chargeable and expensive part, he offered large provisions out of his own Revenue to defray it. But Saint Paul had been beforehand with him in Galatia, having planted Churches with great success there; and Christianity, by his means, took so deep root in men's hearts, that neither the rage and fury of former Persecutions, nor the plausible arts and insinuations of julian were able to root it out. It is true, that these Churches, soon after their planting, were in great danger of being overrun by the pernicious Errors of some Seducers of that time; (the apprehension whereof put Saint Paul into that astonishment which he expresseth in the beginning of this Epistle, Gal. 1. 6. I marvel that you are so soon removed from him that called you into the Grace of Christ unto another Gospel, etc.) yet by the early notice and care which he took to prevent the spreading of these corruptions among them, the Galatian Churches recovered the soundness of their Faith, and have preserved a name among the Eastern Churches, though under great variety of conditions, to this day. Some take notice, that this is one of the sharpest Epistles written by Saint Paul. He appears indeed, by the beginning of it, to have been much surprised and moved at the news of a great and sudden alteration among them; which he was sure was not for the better. And by this plain dealing with them, he knew, till they considered better, they would be offended with him; but withal he tells them this did best become a Servant of Christ, who, like a good Physician, hath more regard to the Disease than to the Palate of his Patient; For if I yet pleased Men, 1. 10. I should not be the Servant of Christ. But having vindicated his own honour, Ch. 1, 2. which the evil reports of the false Apostles made necessary; and argued with great strength and conviction against the imposers of the Law; Ch. 3, 4. part of 5. he betakes himself to the enforcing the practice of the general and necessary Duties of Christianity upon these Galatians. If they had such a mind to keep the Law, Gal. 5. 14. All the Law, saith he, is fulfilled in one word, even in this, Thou shalt love thy neighbour as thyself. It was a vain and foolish thing for them to contend about keeping the Law, who did overthrow the main design of it, by their heats and animosities against each other; which, instead of preserving the honour of the Law, was the certain way to destroy one another. 15. But if ye by't and devour one another, take heed that ye be not consumed one of another. From hence he shows, that hatred, 20. variance, emulations, wrath, strife, seditions, heresies, are as much the lusts of the flesh as adultery, 21. fornication, murder, drunkenness, revel and such like; and as destructive to men's Salvation; of the which, saith he, I tell you before, as I have also told you in time past, that they which do such things shall not inherit the Kingdom of God. And they that are true Christians must crucify the flesh with all these affections and lusts thereof; 24. such as vainglory, love of contention, envying the reputation of others. 26. Let us not be desirous of vainglory, provoking one another, envying one another. But the Apostle did not think the design of the Law, or the obligation of Christianity was satisfied with abstaining from doing injuries to others; therefore he proceeds to tell them what exercise of tenderness, compassion and readiness to do good to others were expected from them by the Law of Christ. (1.) If a man, through the frailty of humane Nature, or the sudden surprise of a Temptation, be overtaken in a fault, do not, saith he, trample upon him, nor insult over him; but endeavour with the spirit of meekness to recover him from his fall; considering that we carry about us the same load of flesh, and are exposed to continual Temptations our salves. Gal. 6. 1. (2.) If we see others groaning under the heavy burden of their own infirmities, or the pressures and calamities of the world, do not add more weight to their afflictions; but put your own shoulders under to bear a part with them, to make their burden more easy to them; for herein lies a great deal of that duty which Christ hath laid on all his Disciples. Bear ye one another's burdens and so fulfil the Law of Christ. 6. 2. (3.) If it be impossible for men to attend the service of your Souls and the affairs of this World together, never grudge nor repine at the exercise of your kindness and liberality towards your spiritual Teachers, v. 6. Let him that is taught in the word communicate to him that teacheth in all good things. Which instances being mentioned, the Apostle subjoins two things: 1. A general Proposition, viz. That every man shall receive in another World according to the good that he doth in this. Gal. 6. 7. Be not deceived God is not mocked; for whatsoever a man soweth that shall he also reap. 8. For he that soweth to his flesh shall of his flesh reap corruption, but he that soweth to the spirit shall of the spirit reap life everlasting. i e. He that looks only after his present advantage in this world and dares not venture to do any thing out of hopes of recompense for it in another life, he is said to sow to his flesh; but he that is good and charitable and kind to others without hopes of any other advantage than what God will give him for it, is said to sow to the spirit; the Flesh and Spirit being opposed as the two Centres of the different worlds: the great thing to which all things tend in this world being something carnal or that relates to the Flesh; and the great principle of another world being wholly spiritual. And these two Flesh and Spirit are placed as two Lodestones drawing our hearts several ways, the one is much stronger, but at a greater distance; the other hath less force in itself but is much nearer to us, by which means it draws more powerfully the hearts that are already touched with a strong inclination to it. But the Apostle useth the similitude of two Fields, wherein the product of the Seed answers to the nature of the Soil; so he that sows to the flesh, i. e. that minds only his present interest in this world, his harvest shall be proportionable to his seed, he may reap advantages to himself in this world suitable to his pains and industry; but the utmost this world can yield is but of a short continuance, being of a temporary, transient, corruptible nature, he that soweth to the flesh shall of the flesh reap corruption: but he that soweth to the spirit, i. e. hath so great a regard to the rewards of another life, that he is willing to let go a present enjoyment and bury it under ground, casting it in as seed into the earth in hopes of a future resurrection, however he may be condemned as a weak and improvident man by the men of this world, yet as certain as there is a life everlasting to come, so certainly shall all his good deeds yield an abundant increase and meet with a glorious recompense then, if there be no corrupt mixture in the sowing which may spoil the virtue of the seed, for he that soweth to the spirit shall of the spirit reap life everlasting. And let not men deceive themselves; if they look only at themselves and the things of this world, let their pretences be never so spiritual, if they dare not do acts of Charity so as to trust God for a reward, they do but sow to the flesh; and though the world may be cheated, and men may sometimes deceive themselves, yet God cannot be mocked; he knows the hearts, and intentions, and secret designs of men, and according to them their reward shall be; for whatsoever a man soweth that shall he reap. This I take to be the natural and genuine meaning of the Apostle in those words. 2. A particular Exhortation, not to be discouraged in well doing, which is the same with sowing to the spirit before, and with doing good in the following verse, both which are to be understood of the Works of Charity; and therefore we ought to take it in that sense here. These are especially called good Works in the New Testament; Dorcas is said to be a Woman full of good Works and Alms-deeds which she did. Act. 9 36. The Widow that was to be taken into Office in the Church, must be well reported of for good Works; 1 Tim. 5. 10. and these presently follow, the bringing up children, the lodging strangers, washing the Saints feet and relieving the afflicted; In the Epistle to Titus, Saint Paul gives him a strict charge, Tit. 3. 8. that he deliver it with great assurance (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that they which believe in God might be careful to maintain good Works; these things are good and profitable unto men; Tit. 3. 14. Where the same word is used in the Greek, that is in the words of the Text. And to the same purpose other words of a like signification are used, Heb. 13. 16. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To do good and to communicate forget not; ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Charge them that are rich in this world— that they do good, 1 Tim. 6. 18. that they be rich in good works, ready to distribute, willing to communicate. That ye may abound to every good Work, saith Saint Paul; which he after explains, 2 Cor. 9 8. 11. by being enriched in every thing to all bountifulness. So that although well doing in the general may extend to every good action, yet by the particular sense of that phrase in the New Testament, and especially from the coherence of these words with the foregoing and following verses, it appears that the well doing here spoken of, is to be understood of Works of Charity. Which the Apostle, as they were Christians, did suppose them to practise, but being apprehensive lest the discouragements they met with in the world, should make them grow cold and remiss in this great duty, he therefore exhorts them not to faint or grow weary of doing it; and to that end he lays down the most powerful Motive and Consideration; for in due season ye shall reap if ye faint not: i. e. ye shall not miss of a reward from God. So that from the words we may take notice of these two things which deserve our consisideration. 1. The many discouragements men meet with in the World which are apt to make them grow weary in well doing. 2. The mighty encouragement which God gives to our continuance and perseverance in it; for in due season we shall reap if we faint not. I. The many discouragements men meet with in the World, which are apt to make them grow weary in well doing. The Precepts of Charity delivered by our Saviour and his Apostles are so plain, so full, so many, so easy to be understood; and those Precepts enforced by so just, and reasonable, and pious considerations, with respect to God, to the World, to fellow Christians, to the honour of our Religion, and lastly to ourselves, from the comfort that is in well doing, and the reward that follows it; that a man must have great impudence, to profess himself a Christian, and yet to think himself not obliged to do acts of Charity. But notwithstanding all this, and much more which might be said to this purpose, there are too many still who are ready to find out some plausible pretences to excuse them from well doing; which being the greatest discouragements to men from continuing in it; I shall make it my present business to examine them, and to show how little weight there is in them, especially being compared with the Authority of him who hath made this our duty, and the reward we may justly expect for performing it. And here I shall pass over the more common and trivial Objections, which every one can easily answer that makes them; and rather argue an unwilling mind to perform their duty, than one unsatisfied about the reasonableness of it; and I shall therefore insist on those that carry a greater appearance of strength in them; which are chiefly these two, 1. From the different state of our Times from those when these Commands of Charity were given. 2. From the sad prospect of our own Affairs, which seem rather to call for a Care of ourselves than Charity to others. 1. The first pretence is from the difference of Times; There was then, say such men, great reason for Charity which will not hold now; those were times of persecution for Religion, and many were driven to great straits and necessities on that account who deserved to be relieved, and the Christians had been worse than Infidels not to do good to men that were brought to want merely for Christ's and the Gospel's sake; the Laws than could take no care of these poor and indigent persons; for the Laws made them so, being then opposite to Christianity: but now our Religion is settled by the Laws; and we have many Laws made for a competent provision for the poor, which will be sufficient if they be put in execution, and if they be not, what Charity is this to relieve an idle and disorderly sort of People who live upon Alms, when it is greater Charity to such to make them work and to provide for their own subsistence? This is the force of the Objection which seems to have a great deal of strength and weight in it; but before I give an Answer to it I must acknowledge the truth of some things contained therein. (1.) That there is a great difference in the case of Charity, where our Religion is settled by Law, and where it is persecuted by it. For a larger measure and degree of Charity is justly required in a time of Persecution, in as much as those are the truest Objects of Charity who prefer the keeping Faith and a good Conscience before the good things of this Life. And we ought to look upon it as an unvaluable blessing, that we have the Christian, yea the Reformed Christian Religion settled by our Laws. And God grant it may ever so continue! (2.) It cannot be denied that we have very good Laws for the maintenance of the Poor, and that they might be sufficient for their common necessities, if they were duly executed. And it is a very just and reasonable distinction which our Laws make between the involuntary Poor, who are made so by the hand of Heaven, either by Sickness, or Lameness, or Age, or Children, or Fire, etc. and the voluntary Poor, who may help themselves but will not, being idle, dissolute and slothful persons. These deserve rather the hand of Justice to punish them than that of Charity to relieve them: For Saint Paul himself is so far from thinking this to be true Charity, that he hardly thinks it so to keep such from starving if we take that Proverbial saying in its strict and literal sense, 2 Thess. 3. 10. If any would not work, neither should he eat. (3.) I grant that it is greater Charity to put persons upon providing for themselves than to relieve their present necessities. For that is the greatest Charity which doth a man the most good. And he that reduceth a dissolute and wand'ring Beggar to the taking pains for himself and Family cures an ill habit of his Mind; puts him into the way of Virtue and Sobriety; gives him a lasting stock for himself and Family (for diligence and industry is so) keeps him out of the danger of the worst sort of Company; gains him more Friends, who will be far more ready to help a person industrious in his Poverty than the most clamorous and importunate Beggar. And therefore our Laws have wisely determined, that Work-houses are the best Hospitals for the Poor, who are able to help themselves. But after these concessions, I am far from thinking the command of Charity to be swallowed up in our Laws for the relief of the Poor. For, (1.) If our Laws were the best in the World for this purpose, yet, if they be not duly executed, they leave as much room for Charity as if there were none. What if a Law were made that there should be no Poor at all among us; but that immediate care should be taken, upon any man's falling into decay, that his Stock should be supplied out of the superfluities of the Rich? If this Law were not executed, men would be altogether as miserable in their Poverty, and as great Objects of Charity as if there were no such Law in being. For the making of a Law for their supply without putting it in execution, is but like the Person in Saint james, Jam. 2. 16. who said to those who were naked and destitute of daily food, be ye warmed and filled; but notwithstanding gave them nothing needful for the Body; what doth this profit? What advantage or satisfaction is it to a Man to starve with the Law on his side? Or can men be better fed or clothed with the Words of a Law than of any particular Person? If not, then if care be not taken for the relief and maintenance of the Poor according to the Laws, there is as great need of Charity as if there were none at all. (2.) If we suppose the Laws for relief of the Poor to be duly executed, yet there are many particular cases of Charity which often happen which the Laws cannot be supposed to provide for. The Law takes care only of general, and notorious, and common cases; but there are continual Instances of singular and extraordinary cases where relief is as much wanted, but is rarely challenged. How often is some men's Reputation a snare to themselves and Families; who had rather sink silently into the gulf of Misery, than have their wants made known to their insulting neighbours, among whom they have lived in as good fashion as themselves? How many have been tempted rather to put an end to a miserable Life than to be despised and contemned for their Poverty in their old Age! How many are unwilling to make known their condition for fear of a repulse and being thought Liars, or impudent and common Beggars! How hardly will some pinch themselves and Families, before they will make known their necessities! and some have been known to have brought themselves so low, that when their sad condition hath been discovered, they have been past all possibility of recovery. I hope such Instances are not frequent among us. And yet we are lately told in Print by a Member of this City, Proposals for Employment of the Poor, p. 29. 1681. That he hath reason to believe many hundreds have perished through want of late years. If this be true, and their case was known; what a shame and dishonour is it, in the midst of so much plenty and luxury, to suffer such a reproach to Christianity to be among us? But if their case were not known in time; the stain is not quite wiped off, because there ought to be in so great, so rich, so well-governed a City, a due care taken to find out as well as to relieve the truly necessitous. (3.) The obligations of Charity reach much farther than the force of our Laws doth. For how small a matter within this City doth answer the letter of the Law, where Persons enjoy very great and plentiful Estates? And is that all which their thankfulness to God, their love to their Brethren, and the regard to our Saviour's Commands will draw from them? Luk. 6. 36. Is this being merciful as our heavenly Father is merciful? Matt. 6. 4. Is this giving our Alms in secret, that thy Father which seeth in secret may reward thee openly? Luk. 16. 9 22. 21. Is this making to ourselves friends of the Mammon of unrighteousness? Is this being rich towards God; 2 Tim. 6. 18. being rich in good works, being ready to distribute, willing to communicate? Gal. 6. 10. Is this doing good to all men as we have opportunity? Matt. 25. 35, 36. Is this feeding the hungry, clothing the naked, visiting the sick and imprisoned? Can we imagine that will be a good answer at the great day, that we have paid our Rates to the Poor? If the Christian Charity had extended no farther, julian needed not have been so solicitous to have the Heathens equal them? The true Charity of Christians is a free and voluntary thing, not what men are forced to do by the Laws; It is a largeness of mind, that disposeth men to do good to others, and embraceth every opportunity for that purpose; It is the flowing of a Fountain which runs freely, easily and constantly; and not like the pouring water out of a narrow mouthed Vessel, where but little comes, and with a great deal of noise. Charity spreads itself like the beams of the Sun, and warms and enlivens the colder parts of the Earth; it pierceth into the bowels of it, and makes itself a passage to those secret and hidden objects which are out of the view of the World. True Christian Charity hath arms so large to comprehend the whole World within them; but it is the Life and Spirit of that Body whereof Christ is the Head; it passeth from one member to another, emptying itself from the larger vessels into the less, and so by a constant motion and course through the Body it keeps heat and union in all the Parts. To do good because one cannot help it, is to obey the Law of Necessity and not of Charity. He that resolves to go no farther in Charity than the Law requires him, declares he would not have gone so far unless the Law had forced him; which is in effect to tell the World, he hath not so much as an inclination to Charity. (4.) Our Laws give great encouragement to the best, Stat. de 39 Eliz. c. 5. & 21 Jac. c. 1. 14 Car. 2. c. 9 Co. 2. Instit. 723. the noblest, the most lasting Works of Charity; such as erecting Work-houses for the Poor that are able to work, endowing Hospitals and Almshouses for the impotent, distempered and aged Poor; setting up Free-Schools for the Education of Youth. And I never yet met with any Objection against these that will not hold against the best designs in the World. For it is possible they may be abused, and may accidentally prove an occasion of Idleness to some Persons, and they may exceed the due proportion of Persons fit for them, (Although we yet see no great danger of that.) Yet what design can the wit of Man pitch upon in a captious and suspicious Age, that will not meet with Objections from those that have a mind to cavil? The best Religion in the World, the best Church, the best Government, the best Laws, the best Men cannot escape the censures of ill-minded Men; and why should we think the best designs of Charity should? But some men whose minds are set upon one particular way of Charity, are apt to disparage all other ways to advance their own: which is the common Error of Mankind, to think sufficient Right is not done to the thing they admire, unless they undervalue all other things in comparison with it. But it is a part of Charity to allow, approve and encourage all true ways of Charity; not to set up bodily Labour against the improvement of the Mind; nor the learning of Arts and Sciences to the disparagement of breeding men up for Trade and Business; nor to cry down Hospitals and Infirmaries for the Lame and Sick and Aged in comparison of Work-houses for the Young and Strong and Healthful. For all these are excellent and most commendable ways of Charity, and have nothing of contradiction or inconsistency with one another, if they do answer the ends of their Institution. I do not go about to lessen the esteem of casual and occasional Acts of Charity done to particular Persons in present Want; when our Blessed Saviour in the midst of all his Poverty took care of the Poor, for when he spoke to judas at the Table, the Disciples supposed it was that he should give something to the Poor. John 13. 29. What admirable Charity was this, when he had not whereon to lay his head, and was at the expense of a Miracle to give an entertainment to the People, yet he had an Officer, one of his own Apostles, to take care of the Poor! And when he pronounceth such Blessedness to those who do acts of Charity to them, and accounts them as done unto himself; Matt. 25. 34. 40. which is the highest expression of his gracious acceptance of such Acts from us, and of the great obligation that lies upon us to do them; since we ought not to think much of any thing we do for the honour of our Lord and Saviour, who did and suffered so much for our sakes: Yet when we compare these with the public Works of Charity before mentioned, being done for the same end; we shall find these to exceed the other in some material circumstances, which add much to the excellency of them. (1.) In the Largeness and Extensiveness of their design. Other Charities are for the present relief of some poor and indigent persons, whose bowels are refreshed, and backs are clothed, and hearts are eased, by the kindness of others to them; but these are soon gone, and men's Charity cannot follow them beyond the Grave. But public endowments of Charity are to last for ever, and do good to the Poor of many Generations. The Ages to come will rise up and bless their Memory who took care to do good to those whom they never saw; and to provide for such, yea very many such, whom it was impossible for them to know. When a man sees a great object of Charity, as the Widow and Fatherless under extreme necessities, the Mother weeping and bemoaning her Children not having bread to put into their Mouths, and the poor Children looking ghastly and frightfully crying for want of bread, but not knowing where to get it, the very uneasiness of a man's own mind at the sense of so much misery in others, will extort some present relief to still their cries, and to put such an unpleasing Idea out of his Fancy. But if the Object it self do not move, yet importunity may: if that doth not, yet custom, reputation, natural humanity, recommendation of Friends may prevail on men to be sometimes liberal to persons whom they see under present Wants. But how much doth all this fall short of a fixed, certain, perpetual provision for the necessities of those, whom none of those Arguments could excite men to show kindness to? The other is a more sensible, natural, private Charity; this is a more rational, generous Christian Charity; being built upon more free, and noble, and lasting considerations, most agreeable to the design and honour of the Christian Religion, which puts men upon doing the best things and which tend to the greatest benefit and advantage of mankind. And in the comparison of things that are good, the largest, the most public, the most lasting aught to have the preeminence. (2.) In their Consequence and Usefulness; which ought to be especially regarded in Acts of Charity. For true Charity must be accompanied with Wisdom and Discretion. It is not a man's profuse liberality to every one that asks; nor making himself poor to make others rich; it is not squandering away an Estate among idle and indigent Persons, that makes him a charitable man; but it is a wise dispensing the Gifts God hath bestowed upon him for the benefit and advantage of others. And the greater the Good is that is received the greater is the Charity in bestowing it. The Schoolmen reckon up seven sorts of Corporal Alms, and as many of Spiritual; to visit the sick, Visito, poto, cibo, redimo, tego, colligo, condo. to feed the hungry, to satisfy the thirsty, to clothe the naked, to redeem the captive, Consul, castiga, solare, remit, fer, ora. to entertain the stranger, to bury the dead; are the former: to teach the ignorant, to advise the doubtful, 2. 2. Q. 32. art. 2. to comfort the sorrowful, to correct the wicked, to forgive the injurious, to bear the troublesome, to pray for all; are the Instances of spiritual Charity. But this is rather a distribution of the different sorts of Charity, than any just Rule and Measure of our obligation to the Acts of it. For although in the general, spiritual Acts of Charity to men's Souls, are to be preferred before what refers only to their Bodies; yet in particular cases a man may be more obliged to relieve their outward necessities than to give them good counsel for their Souls; i. e. when those necessities are urgent and pressing, and by a present supply they may have longer time and be in better disposition to receive spiritual Advice. Some dispute if a bad man be in greater want and a good man in less want, which of these two is to be preferred? And the Casuists say, The Work of Mercy is greater in the former Case; but the Work of Charity in the latter. For Mercy only relates to another's misery; Cajet. in 2. 2. Q. 32. art. 4. but Charity takes in other Considerations. So I say, when the competition lies between the present supply of some in great want, and making a lasting provision for more persons in less want, there may be more Mercy in the former case, but there may be greater Charity in the latter: because the more public, the more common, the more useful the Good is, the greater the Charity is in doing of it. I will not dispute, whether the breeding up of youth to Learning, or Labour, be among us the greater Charity? I know no reason why two such excellent ways of Charity should be set at variance with each other. But certainly we are not to judge of men's usefulness to the public merely by the strength of their limbs, or the hardness of their hands, or the nimbleness of their fingers. Is it not possible that by the charitable education of Children in the ways of Learning and Knowledge some may arrive at a greater capacity of serving God and their Country, than if they had been grinding in a Mill, or tugging at an Oar all that while? It is not only keeping People to hard labour, or to continual working, which is the design of Charity; but the most excellent way of Charity is, to improve all Persons according to their several Capacities, so as to make them more useful and serviceable to the Public. This is not only doing Good to the particular persons, but to the whole Nation; and Charity is not barely to be measured by the quality of its Acts, but by the largeness of the circumference it fills. The breeding up some few great and useful Persons to a Nation is a Work of Charity the public Good is more concerned in, than in the manual labours of many industrious Artificers: who do serve the Public too in their way; but there is a difference between those lesser Stars in the Firmament, that wanted a Telescope to discover them, and those great and splendid Bodies which influence the Earth, and direct men's passage in the deep Waters. That is therefore the greatest and most useful Charity, which tends to the improving mankind according to their different Capacities; some for Labour, others for Trade, others to be useful to the rest of mankind with a respect either to their Country or to their Estates, their Bodies or their Souls: And which takes all possible care to prevent the unspeakable and innumerable mischiefs which idleness and debauchery do bring upon mankind. (3.) In the Honour they bring to Religion. There are some cases, wherein our Charity must be so secret, Matt. 6. 3. that our left hand must not know what our right hand doth, i. e. when there is danger of vanity and ostentation in the doing of our Alms; but when the honour of God and Religion is concerned, Matt. 5. 16. then Let your light so shine before men, that they may see your good Works, and glorify your Father which is in heaven. But how can men see those Acts of Charity which are done in secret, and are industriously concealed from the knowledge of men? And if that were to be taken as a strict command in all cases, than all the public Works of Charity, which are most considerable for the Honour of God and Religion would be forbidden by the Gospel. But where men do excellent and praise worthy things for great and good ends, without Pharisaical Hypocrisy, it is the general concernment of Religion and the glory of God not to have such things kept from the knowledge of the World. John 15. 8. For herein, saith our Saviour, is my Father glorified that ye bear much fruit, so shall ye be my Disciples. So shall ye appear to be my Disciples, for Christ had owned them for his Disciples before, but this would manifest their being so to the World; which would bring the greatest honour to God and to the Christian Religion. And it is certain nothing did more advance the reputation of it in the World, than their singular and extraordinary care of the Poor. For they not only relieved in the first place those that were Christians, according to the Apostle's Rule in the next Verse; especially to those of the Household of Faith; but their Charity extended to the very Heathens: which julian takes notice of with great Indignation: Jul. Ep. ad Arsac. Is it not a shame for us not to relieve our own poor, when the Christians not only take care of their own but of ours too? And by the case of Lucian's Peregrinus, it appears, that some pretended to be Christians on purpose that they might be partakers of the great bounty and kindness which the Christians showed to their Brethren. But such Instances as these did not make them weary in well-doing; but still as the Church increased in Riches by the free and large oblations of the People; so greater care was taken for the erecting Hospitals for the reception of the Poor, who could provide no habitation for themselves; and this was then always looked on as a particular concernment of Religion, and not as a mere political Constitution. Thus the matters of Charity stood in the Christian Church, till men came to be persuaded that by the Priest's saying so many Prayers for the dead, their Souls might be removed out of Purgatory and translated to Heaven. And when this notorious Cheat prevailed, the stream of men's Charity was diverted from the Poor, to the making good bargains for their Souls. And who could blame men who had spent all their days in Wickedness, or raised an Estate by Fraud and Oppression, if at their death they took care to leave enough to have so many Masses said for their Souls, as might by a reasonable computation serve for their Redemption out of Purgatory at a marketable Price. When the laying open these Cheats to the World, gave the first occasion to the Reformation, a mighty outcry was every where made, that the Foundation of all good Works was destroyed, and if the Reformation prevailed there would be no want of Faith, when every one might choose what he pleased, but nothing like Charity was to be expected. To remove the former Calumny, our Reformers published the Articles of our Religion; and to take away the latter, they put that admirable Prince Edward the Sixth upon the new founding the famous Hospitals of this City, (for although there were some Hospitals before, such as Saint Mary Bethlehem, Elsying Spittal, Saint Bartholomew's, yet they were inconsiderable in comparison of what they have been since) For by the care and Charity of the Governors and other Members of the City, they have yielded a wonderful support to a mighty number of poor Children, and wounded and diseased Persons both in Body and Mind; which being joined with another Foundation of one single Person, this City may justly vie with any other in the Christian World as to so many and so great Foundations, for the best kind of Christian Charity, in the Education of Youth and the Care of the Impotent and Diseased. Our Religion teacheth us better, than to have so vain and fond an opinion of our good Works as to think we merit Heaven by them; but surely our Charity is so much the greater, if we do these things out of a sense of Gratitude to God, than if we think to drive a bargain with him, and put our imperfect Works in the Balance with an infinite and eternal Reward. Those of the Church of Rome may think they carry on a better Trade with Heaven than we do; and that they have a mighty advantage in the overbalance of what they hope for in exchange for what they part with; but they had best look well to the stating their Accounts, the due value of their Works, and the reason of expecting such a disproportionable return; lest at last they deceive themselves, and totally fail of their expectations: For in the great day of Account, all things will be most exactly weighed; and although the greatest Benefactors rejoice in the highest Acts of Kindness, yet when any thing is challenged in a way of justice, men do not love to be imposed upon or overreached in a Bargain. What madness then is it, for any sinful Creatures to hope that any Acts of theirs, being weighed by Divine Justice, can bear any proportion in a way of Merit, with no less than the Kingdom of Heaven? This we utterly disclaim, and owe all our hopes of Heaven merely to the infinite Goodness and Mercy of God through his Son Christ Jesus: and yet we think ourselves never the less bound to be fruitful in good Works; because we hereby testify our obedience to the Laws of Christ; our sincere love to God and our Brethren; our readiness to do good to others by the mercies which God hath bestowed upon us; our sense of the obligation we have to one another, as partaking of the same nature, and liable to the same infirmities, and exposed to the same calamities; our expectation of a blessed reward, though not due to the merit of our Works, but to the infinite Grace and Mercy of God. And I do not see, but where men have a due regard to God and Religion, such considerations as these do more effectually stir men up to true Acts of Charity, than those mercenary and corrupt Doctrines in the Roman Church; which look rather like cunning devices to pick the People's Pockets than any real Arguments for Charity. And upon a careful examination, it hath been found, that our Protestant Doctrine was so far from stopping up the Channel that ran so freely before, that within sixty years after the Reformation more great and noble Works of Charity were done in founding of Schools and Hospitals, than for some hundreds of years before; and some say from the Conquest till that time of the Reformation. But this I have formerly insisted more upon, on the like Occasion. The sum of what I have said is this, that we have no reason to be weary in well-doing; on the account of our Laws for the common relief of the Poor; because those Laws cannot provide for all cases of Charity; and because they do suppose the greatest Works of Charity to depend upon the largeness and freeness of those men's minds to whom God gives a heart to do great and worthy things with the Estates he hath given to them. 2. But there is another plausible pretence yet behind, viz. from the consideration of our own Times. Were the times calm and fixed; had we a fair prospect of things before us, that were a great encouragement to Charity; but we live in perplexed and doubtful times, and know not what may become of us all; men's minds are strangely discomposed and full of Fears; and therefore this is a very unseasonable Time to persuade them to Charity, when they ought rather to lay up and secure something against an evil day. To which I answer, 1. What times were those the Primitive Christians lived in, who so much abounded in Charity? 1 Cor. 4. 11, 12, 13. Saint Paul tells us of himself and his Brethren, they were hungry and thirsty, naked and buffeted, having no certain dwelling-place; labouring, working with their own hands, reviled, persecuted, defamed; and yet nothing relating to this World was so much their care and concernment as providing for the Poor. For when he went up to jerusalem, and there conferred with james, 2 Gal. 9 10. Cephas and john, at his departure they had nothing to desire of him and Barnabas, but to remember the Poor, the same which I also was forward to do; as Saint Paul relates it. And you may see how earnest he was in it, 2 Cor. 8, 9 ch. by his dealing with the Corinthians, when he persuades them to a liberal contribution to the poor Christians in judea, who then suffered much either through Famine or Persecution or both. Saint Paul had undertaken for the Churches of Achaia, (of which Corinth, being a populous and trading City, was the chief) but the Collection not being yet made among them, he sends some on purpose to Corinth to make all ready against his coming to them, and persuades them to great liberality in their giving: for which end he makes use of the most powerful and prevailing arguments and great arts of insinuation. (1.) He sets before them the Example of the Churches of Macedonia; 2 Cor. 8. 1, 2, 3, 4, 5. which is truly a very extraordinary instance of Christian Charity. They were under great trouble and deep poverty at that time themselves, yet understanding by Saint Paul this occasion of more than ordinary Charity, they not only strained themselves even beyond their abilities, but did it with that cheerfulness and satisfaction of mind, that they entreated the Apostle to accept of what they had given, and to undertake the managing of so good a Work. And Saint Paul seems to speak of it with a kind of transport, Moreover, Brethren, we do you to wit of the Grace of God bestowed on the Churches of Macedonia; how that in a great trial of affliction, the abundance of their joy and their deep poverty abounded to the riches of their liberality; for to their power I bear record, yea and beyond their power they were willing of themselves; praying us with much entreaty that we would receive the gift, and take upon us the fellowship of the ministering to the Saints. Nothing can be added to the weight of these words and the Emphasis wherewith they are penned. (2.) He lets them know what a shame and reproach it would be to so famous a Church for other Divine Gifts to come behind others in Charity. Therefore as ye abound in every thing, 2 Cor. 8. 7. in faith, in utterance, in knowledge, and in all diligence, and in your love to us, (what artificial insinuations are these!) see that ye abound in this Grace also. (3.) But lest he should seem to press too hard upon them, v. 8. he draws off again; I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love. (4.) Yet he hath no sooner said this, but he comes on again with the most prevailing Argument taken from the Example of our Blessed Saviour: v. 9 For ye know the Grace of our Lord jesus Christ, that though he was rich, yet for your sakes he became poor that ye through his poverty might be rich. Can any thing be more moving to Christians than this? (5.) His design was not to lay a burden upon them, but to excite mutual compassion in Christians to one another. v. 13, 14. (6.) This would be a demonstration to the World of their kindness to him, and that he had not spoken great things of them without cause. 2 Cor. 8. 24. (7.) They might justly expect a retribution suitable to their Bounty; But this I say, 9 6. He which soweth sparingly shall reap sparingly; but he which soweth bountifully shall reap also bountifully. (8.) This would be the occasion of many thanksgivings and prayers to God for them. v. 12. For the administration of this service, not only supplieth the want of the Saints, but is abundant also by many thanksgivings unto God. 13. (Whilst by the experiment of this ministration they glorify God for your professed subjection unto the Gospel of Christ, and for your liberal distribution unto them, and unto all men.) 14. And by their prayer for you, which long after you for the exceeding Grace of God in you. Thanks be unto God for his unspeakable gift. 15. Wherein he supposes the thing as already done, as believing it impossible for them to resist the force of so many Arguments. And yet all this while Saint Paul supposes their condition to be such as in a little time they might stand in need of relief from others; which he thought was so far from being an Argument against present Charity, that he useth it the other way; that now at this time your abundance may be a supply for their want, 8. 14. that their abundance may also be a supply for your want. i e. Do not consider what times may come upon yourselves so as to hinder doing Good while it is in your power to do it; leave those things to the wise Providence of God; if he think fit to reduce you to want, he that now excites your hearts to do good to them, will stir up others to make up the same measure to you. So that while the Christians were either under great persecutions, or in expectation of them, through the Power of the Magistrates, or the Rage of the People; yet the Apostles pressed them, and that with great success, to a free, cheerful, liberal contribution to relieve those who labour under greater wants than others. 2. This very consideration is used as an Argument in Scripture to persuade men to Charity, viz. That we do not know what times may come upon us. Eccles. 11. 2. Give thy portion to seven and also to eight; for thou knowest not what evil shall be upon the earth. This seems to the men of this World a strange way of reasoning, and it may be they suspect from hence that Solomon was not so wise a man as they took him to be. What! give away what one hath because one knows not what times may come. No certainly, say they, we ought to get what we can, and to save what we have, for that reason. The difference of reasoning in this case proceeds upon the different Principles on both sides. Solomon believed a Divine Providence and they do not. And he thought that would be particularly concerned for the good of those, whom no sad prospect of Affairs could discourage from well-doing according to their Ability and Opportunity. II. And so I come to the Encouragement here given to patient continuance in well-doing; for, in due season we shall reap if we faint not. Wherein are three things considerable. 1. The certainty of a future recompense for well-doing. We shall reap. 2. The time of receiving it, not immediately, but in due season. 3. The condition supposed on our parts, which is continuance in well-doing. If we faint not. Some understand it as relating to the reward, that we shall receive it without fainting; reaping and harvest being a time of labour and sickness; but the more natural meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seems to be the taking the participle, as implying the condition on our parts. 1. The certainty of a future recompense for well-doing. Heb. 6. 10. God is not unrighteous, saith the Apostle, to forget your work and labour of love, which ye have showed towards his name; in that ye have ministered to the Saints and do minister. Though it be a work and labour, though it may seem uneasy and troublesome for a while; yet being a work and labour of love; it is but the work and labour of sowing, which a man goes through the more cheerfully because he expects a plentiful increase. He doth not reap presently the very same which he sowed, but a wonderful improvement of it, when the seed being cast into a fruitful soil brings forth some thirty, some sixty, some an hundred fold. And this Harvest doth not depend upon the uncertainty of the Wether; here are no fears of blasting and mildew, or locust to prevent the joyful expectation of it; no danger of the seed rotting in the ground, or being picked up by the fowls of the air; but he that ministereth seed to the sour, 2 Cor. 9 10. will multiply the seed sown, and increase the fruits of their righteousness. His Word is engaged that they which sow shall reap a plentiful increase; and therefore God will not be unrighteous in not performing his Promise. This men may as certainly depend upon as that Night and Day shall follow each other; for Heaven and Earth may pass away, but the Word of God endureth for ever. 2. The time of this retribution, in due season. Most men are unwilling to trust God too long upon his bare Word; they would have something in hand, and the remainder hereafter. And God by the course of his wise Providence, doth very often order things so in this World that the most charitable men, although they may not abound with the greatest riches, yet generally meet with the fewest difficulties; and in their straits find more unexpected assistance than other men. David made it the observation of his own time, that in all his days though he was then grown old, he never saw the righteous, Psal. 37. 25. i. e. the charitable man, forsaken, nor his seed begging bread. And they have far more reason than other men to hope, that if they do fall into trouble and sickness, God will have a particular regard to them; 41. 1, 3. and besides this, they have the natural or rather spiritual contentment that follows doing Good; and they have more satisfaction and ease in it, than others have in hoarding up Wealth for they know not whom. But none of all these are the reaping here mentioned; Ruth 2. 16. They are like Ruth's gleaning of handfuls in the field of Boaz, which showed a more than ordinary kindness; notwithstanding which he said, v. 12. The Lord recompense thy work, and a full reward be given thee of the Lord God of Israel, under whose wings thou art come to trust. So it is here, they may have better glean and fuller handfuls sometimes in the common Field of Providence, but this is not the full recompense which the God of Mercy will give to those that trust in his Word. That is only to be expected at the great Day when the Lord the righteous Judge shall say, Come ye blessed of my Father, Matt. 25. 34, 35, 36. inherit the Kingdom prepared for you from the Foundation of the World. For I was an hungered and ye gave me meat; I was thirsty and ye gave me drink; I was a stranger and ye took me in; naked and ye clothed me; I was sick and ye visited me; I was in prison and ye came unto me: v. 40. For inasmuch as ye have done it to one of the least of these my Brethren ye have done it unto me. O the infinite Goodness and unexpressible Kindness of our Blessed Saviour, who in the day of Judgement will interpret all Acts of Charity so much to the advantage of those that do them! Who would deny any thing to a Servant of that Lord who takes all kindnesses to them as done to himself, and rewards them accordingly? What other apprehensions will covetous and hardhearted Wretches than have of their sordid penuriousness in heaping up riches, without any tenderness or compassion to the necessities of their Brethren and Christ's Representatives? How will they wish ten thousand times, when it will be to no purpose to wish, that they had rather laid out their money in doing good, than laid it up for those, who may go to Hell the faster for the great Temptations they leave behind them. Neither let the prodigal Fools think they shall escape better, for being so contrary to the griping and stingy humour of the Covetous; for it is not the vain and careless squandring an Estate away in riotous courses will make a man's condition more tolerable at that day; but it is the provident, seasonable, careful distribution of our Charity for wise and good ends, which shall meet with so glorious a reward. 3. Especially, in the last place, if we faint not, and do not repent of what good we have done, but continue so doing to the end of our Lives. For this reason I presume it is that many reserve their greatest Acts of Charity to their Deaths; but it is dangerous putting off their Repenting and doing Good till they come to die, for fear their hearts, or those whom they trust deceive them. But if men begin to do well in their health and strength, let them not faint when they come to die; but continue charitable as well as faithful unto death, and God will give them a crown of life. And now my business is to make particular Application to this great Assembly not to be weary in well-doing; and therefore I shall repeat to You, A true Report, etc. You perceive by this Relation, how much Good hath been already done in the care of the Education of poor Children, and in the cure of and provision for the Maimed and Distracted, all which are very commendable ways of well-doing, and it is a great advantage to me this Day, that I am only to persuade you not to be weary in this well-doing, for in due season You shall reap if ye faint not. You have already broke through many discouragements, and since the sad calamities of Plague and Fire, which made such desolations among us, You have done even as to these charitable Foundations, what hath been to the Admiration and Astonishment of beholders. Which of us all who saw the City in its Ruins, with so many Churches and Halls and Hospitals buried in its rubbish, could ever hope to have lived to see them rise again with a much greater Glory; and our new-built Hospitals to appear with that Magnificence, that strangers may easily mistake them for Palaces? We have lived in an Age that hath beheld strange Revolutions, astonishing Judgements, and wonderful Deliverances; what all the Fermentations that are still among us may end in, God alone knows; our unanswerable returns to God for his great Mercies may justly make us fear, that he hath greater scourges provided for us; the best thing we can do for ourselves, is to amend our ways, and to bring forth fruits worthy of amendment of life; not barely to own and profess the Protestant Religion, but to adorn it, by holy and exemplary lives, and doing all the Good we can while we have opportunity. And to that end I shall offer these Considerations, and so conclude. 1. The more Good ye do, the more Comfort you will find in the doing it. Therefore be not weary in well-doing. There is a certain secret pleasure and inward satisfaction that follows doing Good; which increases by exercise and continuance. This is so far above the pleasure of the Covetous and Voluptuous in pursuit of their ends, that it approaches nearest of any thing we can conceive, to the satisfaction of the Almighty, who delighteth in doing Good. It was a remarkable saying of our Saviour, which Saint Paul preserved, It is more blessed to give than to receive. Act. 20. 35. How happy do the Poor think themselves, when those who are Rich are bountiful to them! But the advantage is on your side; they are the receivers but you are the gainers. What you bestow on them you lay up in store for yourselves: which will yield far greater comfort when you come to die than having raised a vast Estate: for that is only carrying a greater account into another World; but this is a great help to discharge it. 2. Doing Good is really one of the best parts of our Religion. Jam. 1. 27. True Religion and undefiled before God and the Father is this, to visit the Widow and Fatherless in their Affliction, and to keep himself unspotted from the World. It is not giving a cold formal visit to the Widow and Fatherless that makes any part of Religion, but doing all the good we can to them, by advice and counsel, by supplying their wants and taking care of their affairs. No Duty takes in so much of the substance of Religion as true Charity. Gal. 5. 14. It is the fulfilling of the Law; Tim. 1. 5. the end of the Commandment, i. e. of the Gospel; Coloss. 3. 14. the bond of perfectness. That, without which, all other pretence to Religion is but flattering of God and mere hypocrisy. For all our Prayers and Praises are but verbal acknowledgements; that which he hath put the trial of our love to himself upon, is our love to our Brethren. 1 John 4. 20. For he that loveth not his Brother whom he hath seen, how can he love God whom he hath not seen? 3. Doing Good to others is taking the best care of ourselves. We all seem very apprehensive of dangerous times, and very fearful what may become of us; the best course every wise and good man can take in difficult and uncertain times, is to do his own duty and to leave events to God. And there is no duty more unquestionable, more safe, more advantageous, to himself as well as to others, than to do good: i. e. to be kind and obliging to all, to forgive injuries, to reconcile enemies, to redeem captives, to visit the distressed, and according to our abilities and opportunities to relieve those that are in wants and necessities. This is the way to dwell safely, and to be quiet from the fear of evil; for as long as God governs the World he will take care of those who commit themselves to him by patient continuance in well-doing. 4. Doing Good doth the most answer the obligations God hath laid upon you by the Mercies he hath vouchsafed to you. And now give me leave to plead with you the Cause of the Poor and Fatherless Children, the Cause of the Wounded and Maimed, who cannot help themselves, the Cause of those who deserve so much more pity because they cannot pity themselves, being deprived of the use of their Understandings. If God hath provided well for you and for your Children, wherein can you better express your thankfulness for such a mercy than by your kindness and charity to those who are destitute of the means to make them Men. If you have reason to bless God for your good Education, show it by taking care of theirs who may hereafter bless God for your kindness to them. If God hath blessed you with Riches and a plentiful Estate in this City, and raised you beyond your hopes and expectations, what can you do more becoming the Members of this City than to be kind to the Children of those who have been such and reduced to Poverty? Remember from what God hath raised you; do not think much to consider what you have been, as well as what you are. You can never take the just height of God's Mercies to you unless you begin at the bottom; and let others measure your height now, as some have done that of the Pyramids, by the length of your shadow, by the refreshments they find under you. Think what God hath brought you to, and for what end; Was it for your own sakes, that you might be full, while others are empty; that you might swim in abundance, while others are pinched with necessities? Was it not rather to make you his Conduit-Pipes to convey blessing and comforts to others through your means? When you are in health and at ease, then think of the miserable condition of those who lie in Hospitals under aches and pains and sores, having nothing to comfort them, but the Charity of good People to them. They cannot represent their own condition to you, being unable to come abroad to do it. Be you good Samaritans to the wounded and hurt, bind up their wounds with your kindness, and help to defray the charges of their cures. This is loving our neighbour as ourselves, and that is fulfilling the Law, and the great design of the Gospel. Lastly, when you think what a blessing it is that you do enjoy the use of your Reason and Understanding, pity the poor Creatures whom God hath deprived of it. How easily, how justly, how suddenly may God cast you into their Condition? Show the esteem that you have of this Mercy of God to yourselves, by the freeness of your Charity to those that want it. Therefore, I conclude in the Words of the Text, Let us not be weary in any of these ways of well-doing, for in due season we shall reap if we faint not. FINIS.