honoured sir, that the works of mercy and charity are the fruits of piety, is the undoubted tenent of all christians, ... odling, edward. this text is an enriched version of the tcp digital transcription a90113 of text r212130 in the english short title catalog (thomason 669.f.19[48]). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 2 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a90113 wing o139 thomason 669.f.19[48] estc r212130 99870777 99870777 163385 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a90113) transcribed from: (early english books online ; image set 163385) images scanned from microfilm: (thomason tracts ; 246:669f19[48]) honoured sir, that the works of mercy and charity are the fruits of piety, is the undoubted tenent of all christians, ... odling, edward. 1 sheet ([1] p.) s.n., [london : 1654] signed at end: edward odling, iatrʹos, solicitor for the said corporation. title from opening lines of text. imprint from wing. annotation on thomason copy: "december 1654". reproduction of the original in the british library. eng governors for the poor (london, england) -early works to 1800. poor -england -early works to 1800. charity -early works to 1800. a90113 r212130 (thomason 669.f.19[48]). civilwar no honoured sir, that the works of mercy and charity are the fruits of piety, is the undoubted tenent of all christians, ... odling, edward 1654 264 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2007-07 tcp assigned for keying and markup 2007-07 aptara keyed and coded from proquest page images 2007-08 mona logarbo sampled and proofread 2007-08 mona logarbo text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion honoured sir , that the works of mercy and charity are the fruits of piety , is the undoubted tenent of all christians , grounded upon the clear proofs of scripture : 58 is . the whole chap. and that the fruits of piety should be always fresh and flourishing , is as clearly evidenced in holy writ : 92 ps. 12 , 13 , 14. and then most especially , when the lord god hath been seen in the mount , in the time of eminent and imminent danger and distresse ; and hath given signall deliverances , by imparalleld victories both by sea and land : 68 ps. per tot . therefore you are most humbly , and earnestly intreated , that you would be pleased , to call upon the grand act for imploying , and releiving the poor of the whole nation : which ( after ten moneths conception ) for some weeks hath been dormant ( in the birth ) upon the ingrossement ; and without your assistance may prove abortive : together with the after-birth thereof ; an additionall act for the corporation for the poor of the city of london , without which the newly laid foundation in their work , ( in which ( by the blessing of god ) they have made some good progresse ) will be in danger to be demolished . these things are humbly proposed unto you in the name of the corporation aforementioned , by your most humble servant edward odling ἱατρόσ solicitor for the said corporation . die lunæ, 10. martii, 1644. the lords and commons in parliament assembled, taking into their consideration the great distresse and calamity of the town of plymouth, melcomb regis, and vveymouth: ... england and wales. parliament. this text is an enriched version of the tcp digital transcription a82882 of text r212220 in the english short title catalog (thomason 669.f.9[26]). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 2 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a82882 wing e1643 thomason 669.f.9[26] estc r212220 99870864 99870864 161124 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a82882) transcribed from: (early english books online ; image set 161124) images scanned from microfilm: (thomason tracts ; 245:669f9[26]) die lunæ, 10. martii, 1644. the lords and commons in parliament assembled, taking into their consideration the great distresse and calamity of the town of plymouth, melcomb regis, and vveymouth: ... england and wales. parliament. 1 sheet ([1] p.) s.n., [london : 1644] [i.e. 1645] title from heading and first lines of text. signed: io:brown, cleric. parliamentorum and h:elsynge, cler. parl. d. com. reproduction of the original in the british library. eng charity laws and legislation -england -early works to 1800. great britain -history -civil war, 1642-1649 -early works to 1800. a82882 r212220 (thomason 669.f.9[26]). civilwar no die lunæ, 10. martii, 1644. the lords and commons in parliament assembled, taking into their consideration the great distresse and calamity england and wales. parliament. 1644 285 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2007-10 tcp assigned for keying and markup 2007-10 apex covantage keyed and coded from proquest page images 2007-11 emma (leeson) huber sampled and proofread 2007-11 emma (leeson) huber text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion die lunae , 10. martii , 1644. the lords and commons in parliament assembled , taking into their consideration the great distresse and calamity of the town of plymouth , melcomb regis , and vveymouth : order , that the collections on the generall thanksgiving day , being the twelfth day of this present moneth of march , be taken and imployed for the relief of the widdows , mained souldiers , and others poor and destitute , in , and of the towns of plymouth , vveymouth , and melcomb ; and commend the same to the charitable and tender compassions of all good men and women ; requiring the ministers in the severall congregations , to stir up and exhort their auditors to all readinesse and cheerfulnesse in so good and godly a work : the said lords and commons further order , that the said collections be taken by the severall church-wardens in the usuall manner , and then delivered and paid to michaell herring merchant , at goldsmiths hall , giving his acquittances for his receipts ; and the said moneys to be disposed of , by the committee for the safety of the west , for the ends aforesaid : and the said collectors are within seven dayes after their respective receipts , to give accompt in writing to the said michaell herring , to the end , the same may be speedily imployed as aforesaid . and the lord mayor of london is hereby desired to distribute copies hereof accordingly , to the severall parishes within the lines of communication . io: brown , cleric . parliamentorum . h : elsynge , cler. parl. d. com. die veneris. 5 march. 1646. the lords in parliament assembled taking into their consideration the multitude of beggars, poore, and vagabonds in and about the cities of london and westminster, ... england and wales. parliament. house of lords. this text is an enriched version of the tcp digital transcription a83903 of text r212319 in the english short title catalog (thomason 669.f.9[81]). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 2 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a83903 wing e2816 thomason 669.f.9[81] estc r212319 99870953 99870953 161179 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a83903) transcribed from: (early english books online ; image set 161179) images scanned from microfilm: (thomason tracts ; 245:669f9[81]) die veneris. 5 march. 1646. the lords in parliament assembled taking into their consideration the multitude of beggars, poore, and vagabonds in and about the cities of london and westminster, ... england and wales. parliament. house of lords. 1 sheet ([1] p.) for john wright at the kings head in the old baily, printed at london : 1646. [i.e. 1647] title from heading and first lines of text. with engraving of royal seal at head of document. an order of the lords that "all judges and justices of assize shall put in execution the acts of parliament for the punishment of beggars, rogues and vagabonds, and for releife of the poore." reproduction of the original in the british library. eng beggars -england -london -early works to 1800. poor -england -london -early works to 1800. charity laws and legislation -england -early works to 1800. great britain -history -civil war, 1642-1649 -early works to 1800. a83903 r212319 (thomason 669.f.9[81]). civilwar no die veneris. 5 march. 1646. the lords in parliament assembled taking into their consideration the multitude of beggars, poore, and vagabonds england and wales. parliament. 1646 294 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2007-09 tcp assigned for keying and markup 2007-11 aptara keyed and coded from proquest page images 2007-12 elspeth healey sampled and proofread 2007-12 elspeth healey text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion honi soit qvi mal y pense diev et mon droit die veneris . 5 march . 1646. the lords in parliament assembled taking into their consideration the multitude of beggars , poore , and vagabonds in and about the cities of london westminster , and in the other parts of this kingdome ; for prevention whereof , divers acts of parliament have been made , as well to punish such beggars and vagabonds , as also to provide for the reliefe of poore people , but by reason of the unhappy distractions of these times , the putting of the lawes into execution have been altogether neglected : it is therefore ordered by the lords in parliament assembled , that the lord mayor of the city of london for the time being , and all judges and justices of assize , and commissioners of oyer and terminer , and generall goale delivery , in their severall circuits , and justices of peace in their quarter sessions , and all other person or persons ( who are by any act of parliament entrusted to see the said acts put in execution , and the poore to be provided for ) doe strictly and carefully put in execution all and severall the acts of parliament , for the punishment of beggers , rogues , and vagabonds , and for releife of the poore : and the said judges and justices of assize in their severall circuits , are required to give the said acts of parliament in charge at the assizes in all the countries where they shall come and keep assize . joh. brown cler. parliament : printed at london for john wright at the kings head in the old baily . 1646. die sabbati, 24. decemb. an order for a charitable contribution for the relief of maymed souldiers. england and wales. parliament. house of commons. this text is an enriched version of the tcp digital transcription a83755 of text r211582 in the english short title catalog (thomason 669.f.5[119]). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 3 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a83755 wing e2634 thomason 669.f.5[119] estc r211582 99870298 99870298 160831 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a83755) transcribed from: (early english books online ; image set 160831) images scanned from microfilm: (thomason tracts ; 245:669f5[119]) die sabbati, 24. decemb. an order for a charitable contribution for the relief of maymed souldiers. england and wales. parliament. house of commons. 1 sheet ([1] p.) printed for edw. husbands and joh. frank, london : 1642. divers well-affected persons fighting under the earl of essex have been wounded or lost their lives. a general collection is to be made in every church in london, .. -steele. annotation on thomason copy: "decemb. 26". signed: hen. elsynge, cler. parl. d. com. reproduction of the original in the british library. eng charity laws and legislation -great britain -early works to 1800. great britain -history -civil war, 1642-1649 -finance -early works to 1800. a83755 r211582 (thomason 669.f.5[119]). civilwar no die sabbati, 24. decemb. an order for a charitable contribution for the relief of maymed souldiers. england and wales. parliament. 1642 446 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2007-09 tcp assigned for keying and markup 2007-10 apex covantage keyed and coded from proquest page images 2007-12 mona logarbo sampled and proofread 2007-12 mona logarbo text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion die sabbati , 24. decemb. ❧ an order for a charitable contribution for the relief of maymed souldiers . whereas many well affected people , out of zeal and faithfullnesse to the preservation of the true protestant religion , laws , and liberties of this kingdom , have gone forth under the command of his excellency the earl of essex , in the army set forth by the parliament ; and divers of them have in severall battles , and fights , with the enemies of the king and kingdom , lost their lives ; leaving poor widows , and fatherlesse children unprovided for behinde them : and others of them have received , wounds and maymes in their bodies ; whereby some of them are dis-enabled to help themselves for getting a livelyhood hereafter : and all of them having been at charges , expences , and losses , in the said service of the kingdom , and curing of their mayms and wounds . it is this day ordered by the commons in parliament , that a generall collection by way of contribution , towards the relief , and support of the aforementioned poor distressed people be made in every parish church of london , aswell within the walls , as in the suburbs thereof , and in the city of westminster , and borough of southwark and the liberties thereof , by the church-wardens , collectors for the poor , sidesmen , or constables of each parish , or ward , within the aforesaid cities of london and westminster , and the borough of southwark as aforesaid , on the two next lords-dayes , both in the fore-noon , and after-noon of the same dayes . and the monyes so collected by them , to pay unto master holland , and master jennour , members of the house of commons , or such as they shall appoint to receive the same at gold-smiths-hall , london , on the thursday next , after the said lord-dayes respectively , by them to be disposed of to the uses aforesaid in such manner as the committee appointed by the house of commons , for maymed souldiers , shall from time to time direct . and it is further ordered , that the minister of every parish , shall publish this order in their churches on the said lords-dayes , both in the fore-noon , and afternoon , and shall exhort the people to a liberall contribution to this so pious and charitable a work . hen. elsynge , cler. parl. d. com. london , printed edw. husbands , and joh. frank . 1642. the humble representation of his late majesties and princes domestick servants signifying their distressed condition, and necessitated designment for relief. this text is an enriched version of the tcp digital transcription a86875 of text in the english short title catalog (thomason 669.f.19[75]). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 4 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a86875 wing h3638 thomason 669.f.19[75] 99870918 99870918 163411 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a86875) transcribed from: (early english books online ; image set 163411) images scanned from microfilm: (thomason tracts ; 246:669f19[75], c1, 2) the humble representation of his late majesties and princes domestick servants signifying their distressed condition, and necessitated designment for relief. utie, emmanuel, d. 1661. 1 sheet ([1] p.) s.n., [london : 1655] signed: emm. uty. [and 30 others]. imprint from wing. annotations on thomason copies: [thomason 669.f.19[75], c.1] "aprill. 27. 1655."; [thomason 669.f.19[75], c.2 "aprill 26. [written over to read "27."] 1655". reproduction of the original in the british library. eng charity -early works to 1800. domestics -england -early works to 1800. great britain -history -commonwealth and protectorate, 1649-1660 -early works to 1800. a86875 (thomason 669.f.19[75]). civilwar no the humble representation of his late majesties and princes domestick servants: signifying their distressed condition, and necessitated des utie, emmanuel 1655 606 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2007-09 tcp assigned for keying and markup 2007-11 aptara keyed and coded from proquest page images 2007-12 mona logarbo sampled and proofread 2007-12 mona logarbo text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the humble representation of his late majesties and princes domestick servants , signifying their distressed condition , and necessitated designment for relief . vvhereas by the sad distraction of this nation , and the fall of our late soveraign and master , we , with our wives and children , have been exposed to the greatest miseries of want , some of our society being famished to death , and most of us , with our families , likely to perish , if not timely relieved , after many waies attempted by humble petitions , and all earnest solicitations , being still helpless , and now altogether without hope of relief , we have made this our last refuge , even to cast our selves and our families upon the charity of pious disposed christians , in confidence , that god hearing our loud cries , and graciously pittying our sad distress , will move their hearts with a relieving bounty . and to prevent the abusing of any mans charity through imposture , by some pretending themselves to have been the late kings servants ; and others taking upon them as imployed in their behalf ; we the late kings servants , about the number of fifty , have joyned our selves in a common collection of the privat and charitable contributions of those whom god shall move with pitty for our relief ( our families many of them being very great : ) and have obtained the favour of some worthy persons of known integrity , to oversee the equal distribution of what is collected , according to each persons place , necessity , and condition . and to take off all suspition of deceit in the collection , the collectors imployed in our behalf , are to receive by box and seal , what shall be contributed to our relief , or indorsed on the backside of the papers in words at length . these three doctors are pleased to be overseers , to see things equally carried , according to each mans place , necessity , and condition . emm. uty , s. th . d. samuel baker , s. t. p. samuel collins , med. d. these are to certifie , that we whose names are underwritten , do either upon our own personal examination know , or upon others indubitable information believe , this undertaking of the late kings servants for their relief , to be really true ; and therefore do recommend their very miserable condition to others charitable contribution . earls , barons , &c. bishops , deans , doctors , and ministers . hen. dover ja. armachanus , bishop of armath anthony faringdon , b. d.   br. sar. bishop of salsbury ro. mossom , eccl. s. pet.   brune ryves , s. th . pr. henry vertue barkshire william fuller , d. d. george hall .   lodovick wemes , s : theol d.     bryan walton , d. d.   ro. de kellam ja. margetson . d. d.     jeremy tayler , d. d.   ro. bruce ri. dukeson , d. d.     george gillingham , d. d.   w. maynard george wild , d. d.     tho. swadlin , d. d.   salton h. bernerd , d. d.   tho. folwer , knight . john hewyt , d. d.     joseph hodgey , d. d :     henry starling , d. d.     sa. sibbales , d. d.   salutem & officia in christo jesu. good brother, finding my self obliged by his majesty's most gracious letters patents, for the relief of the french that have lately taken refuge in this kingdom to give a particular recommendation to the clergy of my diocese, for the advancement of so pious and charitable work, ... church of england. diocese of ely. bishop (1684-1690 : turner) 1686 approx. 2 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a95368 wing t3279a estc r229876 99895542 99895542 153020 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a95368) transcribed from: (early english books online ; image set 153020) images scanned from microfilm: (early english books, 1641-1700 ; 2340:13) salutem & officia in christo jesu. good brother, finding my self obliged by his majesty's most gracious letters patents, for the relief of the french that have lately taken refuge in this kingdom to give a particular recommendation to the clergy of my diocese, for the advancement of so pious and charitable work, ... church of england. diocese of ely. bishop (1684-1690 : turner) turner, francis, 1638?-1700. [2+] p. s.n., [london : 1686] title taken from caption title and opening lines of text. imprint from wing cd-rom, 1996. dated at end of p. [1]: elyhouse. london. april 6. 1686. o copy lacks all after p. [1]. reproduction of original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng charity -early works to 1800. christian ethics -anglican authors -early works to 1800. refugees, french -early works to 1800. 2007-06 tcp assigned for keying and markup 2007-06 aptara keyed and coded from proquest page images 2007-07 robyn anspach sampled and proofread 2007-07 robyn anspach text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion salutem & officia in christo jesu . good brother , finding my self obliged by his majesty's most gracious letters patents , for the relief of the french that have lately taken refuge in this kingdom , to give a particular recommendation to the clergy of my diocese , for the advancement of so pious and charitable a work , i do with all the willingness and earnestness imaginable recommend it to your most effectual and speedy care , that you will press for a bountiful contribution , by your making such a christian representation of their deplorable wants as is set forth in his majesty's said royal letters ; and that you will concern your self in the management of this affair , with all the compassion and tenderness due to strangers , and to great numbers of strangers in extream necessity ; and lastly , to protestant strangers , which is another qualification mightily to endear them to you , especially they bringing along with them so good inclinations as they doe of conformity to the church of england ; to promote this very seasonable and most noble charity , nothing is like to be more conducive on your part , than your own leading good example added to your exhortations , this being indeed a case so extraordinary , as calls for our assistance to the utmost of our abilities . i beseech god ( in the words of our churches most excellent collect ) to stir up the wills of his faithful people , that they plenteously bringing forth the fruit of good works , may of him be plenteously rewarded . so prays your most assured friend , and most affectionate brother in christ , francis ely , almoner to his majesty . elyhouse . london . april 6. 1686. to the minister , or curate of by the protector a proclamation for perfecting the collection for relief of the protestant inhabitants of the valleys of lucern, angrona, &c. england and wales. lord protector (1653-1658 : o. cromwell) this text is an enriched version of the tcp digital transcription a74156 of text r211501 in the english short title catalog (thomason 669.f.20[5]). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 4 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a74156 thomason 669.f.20[5] estc r211501 99870223 99870223 163422 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a74156) transcribed from: (early english books online ; image set 163422) images scanned from microfilm: (thomason tracts ; 247:669f20[5]) by the protector a proclamation for perfecting the collection for relief of the protestant inhabitants of the valleys of lucern, angrona, &c. england and wales. lord protector (1653-1658 : o. cromwell) 1 sheet ([1] p.) printed by henry hills and iohn field, printers to his highness, london : 1655. dated at end: given at white-hall this 12th day of july, 1655. reproduction of the original in the british library. eng charity laws and legislation -england -early works to 1800. great britain -history -commonwealth and protectorate, 1649-1660 -early works to 1800. a74156 r211501 (thomason 669.f.20[5]). civilwar no by the protector: a proclamation for perfecting the collection for relief of the protestant inhabitants of the valleys of lucern, angrona, & england and wales. lord protector 1655 622 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2008-06 tcp assigned for keying and markup 2008-07 spi global keyed and coded from proquest page images 2008-08 john pas sampled and proofread 2008-08 john pas text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion ❧ by the protector : a proclamation for perfecting the collection for relief of the protestant inhabitants of the valleys of lucern , angrona , &c. whereas his highness from a deep sence of the sad calamities of the poor inhabitants of the valleys of lucern , angrona , and others within the dominions of the duke of savoy ( occasioned by their faithful adherence to their profession of the reformed religion ) and from a confidence that the good people of this nation would ( in this day of their brethrens trouble ) manifest a serious sense of the sufferings of their fellow-members , professing the same faith and hope , did in may last ( by and with the advice of the council ) publish a declaration , thereby inviting the people of england and wales , to set apart the fourteenth of june last for a day of solemn fasting and humiliation , and seeking the face of god on behalf of those oppressed witnesses of iesus christ , expressing withal his desire , that the people might then be stirred up to a free and liberal contribution for their relief , to be made in such way and maner as was set forth in certain instructions thereunto annexed : and whereas his highness hath received information , that ( although the people of many parishes and congregations have with a liberal hand extended their bounty , in contributing largely to their relief , yet ) through the negligence of some , to whom the dispersing of the said declarations and instructions to the respective parishes , was intrusted , the said fast and collection hath been in many places wholly omitted ; to the intent therefore that those whose hearts god shall stir up , may not be deprived of so precious an opportunity of refreshing the bowels of the afflicted members of christ , his highness ( upon advice with his council ) doth hereby recommend it to all the several parishes and congregations in england and wales , where the said collection hath not been made , that they would improve this present season of drawing out their compassion on behalf of their said distressed brethren ; as also to the ministers of the said several congregations , to stir up the people thereof to a free and liberal contribution as aforesaid , and to pursue the way for collecting and paying in the said moneys prescribed in the said instructions . and whereas several sums of money already collected are not yet returned nor certified , according to the said instructions , his highness doth hereby will and require the several ministers , churchwardens , and other persons imployed about the said collections , and the several iustices of peace , to whose hands any of the moneys so collected have been paid , speedily to return as well the certificates as the said moneys , according to the purport of the said instructions , that so those ends which have been propounded , and shall be faithfully prosecuted for imploying the said moneys for the said protestants relief , may with more speed and advantage be accomplished ; on which accompt his highness doubts not , but all persons who bear the name of christ , will ( according to their several concernments herein ) lay out their interests and faithful endeavors in this so pious , necessary and honorable a work , with chearfulness and expedition . given at white-hall this 12th day of july , 1655. published by his highness special command . london : printed by henry hills and iohn field , printers to his highness . 1655. by the commissioners for charitable uses. whereas there is a special commission directed to us, under the great-seal of england, by his highness oliver lord protector of england, scotland, and ireland, and the dominions thereto belonging, for the redressing of the misimployment and concealing of lands, goods and stocks of money heretofore given to charitable uses, as well by kings and queens of england, as by other well disposed persons. ... england and wales. commissioners for charitable uses. this text is an enriched version of the tcp digital transcription a84441 of text r211605 in the english short title catalog (thomason 669.f.20[16]). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 6 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a84441 wing e741b thomason 669.f.20[16] estc r211605 99870317 99870317 163433 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a84441) transcribed from: (early english books online ; image set 163433) images scanned from microfilm: (thomason tracts ; 247:669f20[16]) by the commissioners for charitable uses. whereas there is a special commission directed to us, under the great-seal of england, by his highness oliver lord protector of england, scotland, and ireland, and the dominions thereto belonging, for the redressing of the misimployment and concealing of lands, goods and stocks of money heretofore given to charitable uses, as well by kings and queens of england, as by other well disposed persons. ... england and wales. commissioners for charitable uses. england and wales. lord protector (1653-1658 : o. cromwell) 1 sheet ([1] p.) pprinted by thomas newcomb, london : 1655. title from caption and opening lines of text. dated at end: given at worcester-house in the strand, the 22 of october, 1655. requiring the notification of abuses of charitable gifts.--steele. reproduction of the original in the british library. eng charities -england -early works to 1800. charity laws and legislation -england -early works to 1800. great britain -politics and government -1649-1660 -early works to 1800. a84441 r211605 (thomason 669.f.20[16]). civilwar no by the commissioners for charitable uses. whereas there is a special commission directed to us, under the great-seal of england, by his high england and wales. commissioners for charitable uses. 1655 913 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2007-09 tcp assigned for keying and markup 2007-09 apex covantage keyed and coded from proquest page images 2007-10 pip willcox sampled and proofread 2007-10 pip willcox text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion blazon or coat of arms incorporating the commonwealth flag (1649-1651) by the commissioners for charitable uses . whereas there is a special commission directed to us , under the great-seal of england , by his higness oliver lord protector of england , scotland , and ireland , and the dominions thereto belonging , for the redressing of the misimployment and concealing of lands , goods and stocks of money heretofore given to charitable uses , as well by kings and queens of england , as by other well disposed persons . some for relief of aged impotent and poor people ; some for maintenance of sick and maimed souldiers and mariners , schools of learning , free-schools , and schollers in universities ; some for repair of bridges , ports , havens , cause-waies , churches , sea-banks , and high-waies ; some for education and perferment of orphans ; some for or towards relief , stock or maintenance for houses of correction ; some for marriages of poor maids ; some for supportation , aid and help of young tradesmen , handicrafts-men , and persons decayed ; and others for relief or redemption of prisoners or captives , and for aid or ease of any poor inhabitants concerning payment of fifteens , setting out of souldiers and other taxes : wee doe therefore in conscience of our dutie towards god and man , hereby order & declare that if any poor person or persons whatsoever , under any the qualifications before specified , doe or shall find themselves justly grieved with fraud or violence , in the concealement , detention , or abuse of any ( though never so rich and great oppressors ) of any thing that is or shall be due to them , or any of them by the gift , appointment or assignment of any well disposed persons , and shall make their greivances appear before us to be reall ; that they and every of them so grieved , shall have and receive sufficient remedie in the same both for what hath been formerly concealed or detained , as also for what is at present concealed or detained from them amongst such cruell oppressors , their heires , executors and administrators , if they or any of them have assets in law or equity , with all possible speed , and without any fear of their adversaries malitious power or greatness , either for the present or for time to come ; and also that if any person or persons shall out of a due sence and apprehension of the oppressed and perishing condition of the poor , make any just complaint of any concealement or detention of any gift , appointment , or assignement of any lands , rents , or monies belonging to any poor by whomsoever , and shall or can make a clear and full discoverie thereof , every such person or persons so doing shall and may recover the same before us for the use of the said poor , together with all the arreares , against any such unjust dealers whomsoever , their heires , executors , or administrators , if they or any of them have assets either in law or equity . and for their further encouragement herein , the said discoverers shall have and receive a fourth part of the damages awarded against such delinquents to be allowed them , for their charges , care and pains herein ; and we doe hereby further will and require all church-wardens , overseers of the poor , and all other officers authorized by law , to sue for and recover such rights to such uses , to accompt for and pay what they have recovered to the use of any poor concerned therein , and to sue for where none else will or can prosecute what they have not recovered , being due , upon penaltie to pay damages for their neglect herein , being found guiltie thereof by due inquisition ; and that none may be ignorant how to perform what they would or should doe herein , we doe appoint all that are or may be concerned in what is by us required as aforesaid , to repair to walter sheldon gent , clerk of the commission ( at his house at little queens-street end , in high holborne , over against the sign of the george , by the kings-gate that leadeth into graies-inn-fields , in the said county of middlesex ) who shall and will be readie to receive their presentments , and to direct and instruct them at all convenient times . for the better effecting whereof , wee doe hereby will and require all and singular the ministers of the county of middlesex , as well within liberties , as without , to make publication hereof in their severall congregations both in the forenoon and afternoon of the next sabbath-day after his or their receipt of the same , and afterwards to cause it to be fixed on the church-doors , where it may be easily seen and read by all people ; and that no person or persons whatsoever presume or attempt either to deface or take it off from thence , upon their perils , to be proceeded against as contemners of his highness authoritie and commission . given at worcester-house in the strand , 22 of october , 1655. london , printed by thomas newcomb , 1655. notes, typically marginal, from the original text notes for div a84441e-30 midd. ss. william the third, by the grace of god, king of england, scotland, france and ireland, defender of the faith, &c. to all and singular archbishops, bishops, archdeacons, deans, ... and to all other our officers, ministers and subjects whatsoever they be, as well within liberties as without, to whom these presents shall come, greeting whereas it hath been humbly represented unto us by the petition of william ebourne, john ebourne, william marshall, thomas huggins, and marmaduke roberts. and above one hundred others sufferers by fire, in the parish of saint mary magdalen bermondsey, in the county of surry: ... that on the fourteenth day of june last, there happened near the river of thames, in the said parish ... a most dreadful and sudden fire, which in the space of a few hours consumed and burnt down to the ground the dwelling-houses of the said poor petitioners, ... know ye therefore, that of our royal favour ... do give and grant ... full power, license, and authority, to ask, gather, receive ... charitable benevolence ... we have caused these our letters to be made patents, and to continue for one whole year from michaelmas next, and no longer. proclamation. 1700-05-28. england and wales. sovereign (1694-1702 : william iii) 1700 approx. 11 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a66224 wing w2487d estc r218535 99830118 99830118 34568 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a66224) transcribed from: (early english books online ; image set 34568) images scanned from microfilm: (early english books, 1641-1700 ; 1942:10) william the third, by the grace of god, king of england, scotland, france and ireland, defender of the faith, &c. to all and singular archbishops, bishops, archdeacons, deans, ... and to all other our officers, ministers and subjects whatsoever they be, as well within liberties as without, to whom these presents shall come, greeting whereas it hath been humbly represented unto us by the petition of william ebourne, john ebourne, william marshall, thomas huggins, and marmaduke roberts. and above one hundred others sufferers by fire, in the parish of saint mary magdalen bermondsey, in the county of surry: ... that on the fourteenth day of june last, there happened near the river of thames, in the said parish ... a most dreadful and sudden fire, which in the space of a few hours consumed and burnt down to the ground the dwelling-houses of the said poor petitioners, ... know ye therefore, that of our royal favour ... do give and grant ... full power, license, and authority, to ask, gather, receive ... charitable benevolence ... we have caused these our letters to be made patents, and to continue for one whole year from michaelmas next, and no longer. proclamation. 1700-05-28. england and wales. sovereign (1694-1702 : william iii) william iii, king of england, 1650-1702. 1 sheet ([1] p.) printed by benj. motte, for the patentees, london : 1700. at end of text: witness our self at westminster, the eight and twentieth day of may, in the twelfth year of our reign. fall [per] pearson. god save the king. steele notation: ireland, whereas may,. printed in black letter; royal arms at head. ordering the collection of money to aid those who lost their property in the fire; 116 houses were burned. reproduction of the original in the bodleian library, oxford. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng fires -england -early works to 1800. charity laws and legislation -england -early works to 1800. great britain -history -william and mary, 1689-1702 -early works to 1800. 2000-00 tcp assigned for keying and markup 2001-08 aptara keyed and coded from proquest page images 2001-09 tcp staff (michigan) sampled and proofread 2001-09 tcp staff (michigan) text and markup reviewed and edited 2001-11 pfs batch review (qc) and xml conversion diev et mon droit . william the third , by the grace of god , king of england , scotland , france , and ireland , defender of the faith &c. to all and singular archbishops , bishops , archdeacons , deans , and their officials , parsons , vicars , curates , and all other spiritual persons : and also to all iustices of the peace , mayors , sheriffs , bayliffs , constables , churchwardens chappel-wardens , headboroughs , collectors for the poor , and their overseers : and also to all officers of cities , boroughs , and towns corporate : and to all other our officers , ministers and subjects whatsoever they be , as well within liberties as without , to whom these presents shall come , greeting . whereas it hath been humbly represented unto us by the petition of william ebourne , john ebourne , william marshall , thomas huggins , and marmaduke roberts , and above one hundred others sufferers by fire , in the parish of saint mary magdalen bermondsey , in the county of surry : and also by a certificate made at the general quarter-sessions of the peace , held by adjournment for the said county , on thursday the twentieth day of july last , under the hands of our trusty and well-beloved sir peter daniel , knight , anthony bowyer , samuel lewin , samuel atkinson , thomas lant , charles cox , james isaacson , and richard marsh , esquires , iustices of the peace for our said county : that on the fourteenth day of june last , there happened near the river of thames , in the said parish of saint mary magdalen bermondsey , where the petitioners were inhabitants , a most dreadful and sudden fire , which in the space of a few hours consumed and burnt down to the ground the dwelling-houses , of the said poor petitioners , ( the said dwelling-houses being in number one hundred and sixteen ) and also the ware-houses , sheds , stables , out-houses , wharfs , and other buildings : and also burnt several ships and vessels laying on the shoar , and some in yards : together with the houshold-goods and other goods , chattels , and implements of trade belonging to the said poor sufferers : the loss sustained thereby amounting to above twenty three thousand and seventy nine pounds , three shillings , and sixpence , as appeared to our said iustices upon a serious and strict examination by them taken in open court , upon the oaths of the said poor sufferers , as also upon the oaths of several experienced and able workmen , and of several other honest and substantial housholders within the said parish , who viewed and made an estimate thereof . by which said dismal calamity , the said poor sufferers and their families ( who by their great industry in trade and commerce , had acquired considerable stocks , and were always forward in relieving others ) are now become destitute of all support and livelihood , and no ways able to sustain themselves , but must fall into great want and penury , unless timely relieved by the charitable aid of our loving subjects . and have therefore humbly besought us to grant unto them our gracious license and protection under our great seal of england , to authorize and enable them to ask and receive the charitable contributions and benevolence of all our loving subjects within our kingdom of england , dominion of wales , and town of berwick upon tweed : unto which their humble request , we have condescended , and do by these presents in a peculiar manner recommend their deplorable condition to the tender regard and charitable consideration of all our loving subjects , not doubting but that they will extend their bowels of compassion to their said poor suffering brethren for their relief and support upon this sad occasion . know ye therefore , that of our royal favour and princely compassion , we have given and granted , and by these our letters patents under our great seal of england , do give and grant unto the said poor sufferers the inhabitants of the said parish of saint mary magdalen bermondsey , and to their deputy and deputies , the bearer and bearers hereof ( authorized and deputed in that behalf , as in these presents is appointed ) full power , license , and authority , to ask , gather , receive , and take the alms and charitable benevolence of all our loving subjects , not only housholders , masters and mistresses , but also lodgers , servants , strangers and others in all and every the counties , cities , cinque-ports , towns-corporate , universities , boroughs , privileged places , parishes , chappelries , towns , villages , hamlets , and all other places whatsoever , within our kingdom of england , dominion of wales , and town of berwick upon tweed , towards the support and relief of the said poor distressed sufferers . wherefore we require and command you and every of you , that at such time and times as the deputy and deputies , the bearer and bearers hereof , shall come and repair to any of your churches , chappels , or assemblies for religious worship , to ask and receive the alms and charitable benevolence of our said loving subjects , that ye quietly permit and suffer them so to do , without any manner of your letts or contradictions . and you the said parsons , vicars , ministers , and curates , upon the next lord's day after these our letters patents , or duplicates , or true copies thereof shall be produced or tendred unto you , or to the churchwardens , or chappelwardens respectively , shall deliberately and affectionately publish and declare the tenour of the same unto our said loving subjects , and by the most prevailing arguments , excite , perswade , and stir them up to extend their liberal contributions towards their said great losses . and to the intent all our loving subjects of ability , of what perswasion soever may not exempt themselves from contributing hereunto , we do hereby charge and command the preachers and ministers of all congregations and assemblies for religious worship , that they and every of them do publish these presents , and effectually exhort their respective congregations to manifest their charity upon this occasion . and you the said churchwardens , chappelwardens , collectors for the poor , and their overseers , together with the minister where it conveniently may be , are hereby required to go from house to house upon the week-days next following the publication hereof , to collect the alms of our said loving subjects . and the sum and sums collected by virtue hereof to indorse upon these our letters patents or the said copies , in words at length and not in figures only ; together with the names of the counties , cities , towns , parishes , chappelries , and places where the same was collected , and the time and times when collected ; which indorsments are to be subscribed by the ministers and your selves , and also to be entred into your books of accompt for the said parishes , chapyelries , and places respectively . and you are also to deliver all the said monies with all the said copies unto the said bearer and bearers hereof , authorized as herein is appointed , whensoever you shall be by them or any of them thereunto required , but to no other person or persons whatsoever whose receiving thereof together with their or any of their acquittance or acquittances shall be your sufficient discharge for so doing . which said bearer and bearers are hereby willed and required upon receipt of the said mony , to pay the same into the chamber of our city of london , within thirty days next after receipt thereof , from whence the same is to be issued , disposed of , and distributed to and amongst the said poor sufferers , for their support and towards rebuilding the said houses and buildings , and repairing such as were spoiled by the said fire in such manner as our right trusty and well-beloved sir richard levett , knight . lord-mayor of our city of london , and the lord-mayor for such the time then being , our trusty and well-beloved sir francis child , knight , alderman of our city of london , sir thomas cuddon , knight , chamberlain of our said city of london , and the chamberlain of our said city for such the time being , samuel lewin esquire , samuel atkinson esquire , charles cox esquire , and john cholmeley esquire , or any five or more of them , shall from time to time under their respective hands and seals , direct and appoint . which said persons , we do hereby constitute and appoint , commissioners and trustees of the said charity , with full power to them or any five or more of them , to appoint collectors , under their respective hands and seals , and to see the mony applied and distributed as aforesaid amongst the said poor sufferers , in such proportion and with such regard to their losses and conditions , as to them shall seem just and equal ; and to no other use , intent , or purpose whatsoever , care being already taken by our said iustices of the peace in their said session , that bond is taken of the said sufferers with sureties which remain amongst the records of the sessions of peace for our said county of surry ; that the said sufferers nor any of them shall at any time convert , imploy , or bestow any of the said mony to the benefit and advantage of any landlord or other person whatsoever , but that the same shall be imployed and bestowed in re-edifying , re-building , and repairing the said houses and premises , consumed by the said fire . and lastly , our will and pleasure is , that no person or persons whatsoever , shall collect or receive the said monies of or from the said church-wardens , chappelwardens , collectors for the poor , and their overseers , or any other but such only as shall be thereunto appointed and authorized by deputation , under the hands and seals of the above-named commissioners and trusties , or any five or more of them . in witness whereof , we have caused these our letters to be made patents , and to continue for one whole year from michaelmas next , and no longer . witness our self at westminster , the eight and twentieth day of may , in the twelfth year of our reign . fall ꝑ pearson . god save the king. london : printed by benj. motte , for the patentees , 1700. the parliaments reformation or a worke for presbyters, elders, and deacons to engage themselves, for the education of all poore children, and imployment of all sorts of poore, that no poore body young or old may be enforced to beg within their classes in city nor country. published for the generall good of the kingdome. / by s.h. a friend of the common-wealth. hartlib, samuel, d. 1662. this text is an enriched version of the tcp digital transcription a87194 of text r201030 in the english short title catalog (thomason e349_13). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 15 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a87194 wing h995a thomason e349_13 estc r201030 99861612 99861612 113751 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a87194) transcribed from: (early english books online ; image set 113751) images scanned from microfilm: (thomason tracts ; 56:e349[13]) the parliaments reformation or a worke for presbyters, elders, and deacons to engage themselves, for the education of all poore children, and imployment of all sorts of poore, that no poore body young or old may be enforced to beg within their classes in city nor country. published for the generall good of the kingdome. / by s.h. a friend of the common-wealth. hartlib, samuel, d. 1662. [2], 6 p. printed for thomas bates, at the maidenhead on snow-hill, neere holborne conduit., london, : 1646. s.h. = samuel hartlib. annotation on thomason copy: "aug: 6th". reproduction of the original in the british library. eng poor -england -early works to 1800. begging -england -early works to 1800. poor children -england -early works to 1800. church schools -england -early works to 1800. charity laws and legislation -england -early works to 1800. a87194 r201030 (thomason e349_13). civilwar no the parliaments reformation or a worke for presbyters, elders, and deacons to engage themselves, for the education of all poore children, an hartlib, samuel 1646 2818 3 0 0 0 0 0 11 c the rate of 11 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2008-07 tcp assigned for keying and markup 2008-08 spi global keyed and coded from proquest page images 2008-09 megan marion sampled and proofread 2008-09 megan marion text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion the parliaments reformation or a worke for presbyters , elders , and deacons , to engage themselves , for the education of all poore children , and imployment of all sorts of poore , that no poore body young nor old may be enforced to beg within their classes in city nor country . published for the generall good of the kingdome . by s. h. a friend of the common-wealth . this we commanded you , he that will not worke , let him not eate , 2 thes. 3.10 . london , printed for thomas bates , at the maidenhead on snow-hill , neere holborne conduit . 1646. the parliaments reformation . many men , both of quality , and others , doe approve , that the imployment of the poore , the suppressing of idle counterfeits ; and the education of all poore children , ( whereby that none may goe about begging or live idle in the streets , ) is a very good work ; but saith some shew us which way we may begin it , and what we shall do to bring it to passe . to which i answer , it must be a parliaments power and command , to carry on the worke ? my reason is ; because the major part of people doe never move to any good work willingly before they are commanded ; and the command must be upon a penalty too , else they will doe little ; now consider , who can impose a command on the subject for the carrying on of a good worke , and to lay a punishment upon the neglectors of the command ; but a parliaments power . when once authority and power is gotten from the parliament , and put into the hands of honest gentlemen in this city of london , and so throughout the whole kingdome for the carrying on of the good work generally ; or else if the honorable parliament please to commit it to the presbyters of every classe throughout the kingdome , and they to assist the deacons , it will be carryed on with more care , and more ease , to the joy of all godly people . authority being granted ; there are 4. things for the commissioners to consider on , for the easie carrying on of the weighty and godly businesse , of relieving , and reforming the poore of our kingdome . 1. the buying or building of houses for that purpose . 2. the raising of stocke . 3. finding out imployment to imploy young and old . 4. ordering such a godly and politick government ; that the godly and laborious poore may be countenanced and cherished , and the idle , and wicked poore supprest . 1. for houses , it is needfull that two sorts of houses be appointed in every classe : that is , a workhouse , and a house of correction , those two houses will be usefull in every classe , for the relieving , and reforming all sorts of poore . 1. a common workhouse for all sorts of poore to resort unto , i mean old and young , the old some of them , will be usefull to teach the young , the young shall have that benefit to be taught to write and read a part every day , besides doe some work to helpe relieve them ; here will be the benefit , the children that lye all day in the streets in playing , cursing , and swearing , are now kept under a godly government , which is an excellent step to reformation . 2. in case any should be stubborne , and will not take paines nor live orderly and peaceably , that then they be separated and sent to the house of correction , there to remaine in hard work , and hard lodging , till he or she promise amendment , and when he is discharged , he shall not goe whether his lust , as the manner is now , being discharged , but shall return to the workhouse from whence he came , by this meanes wickednesse will be kept in subjection ; and this project will either reforme them that are stubborne , or make them run the country . also if we consider the great necessity of houses or churches in great parishes , where there are little lesse then 30. or 40000. people , how shall one church or house receive them all , in such a case many workhouses about london will be very needfull to keepe people together vnder government on the sabboth day , as on the weeke dayes ; this deserves a consideration from the parliament for the good of the peoples soules , and the preventing of childrens playing in the streets and beggers begging on the sabboth dayes ; so much for houses : secondly for stocke . 2. for the raising of stock ; to raise a stock to imploy the poor , i conceive the country may easier doe it then the cities , in regard the law provides them materials with little charge of mony ; i mean hempe and flax which the law enjoynes them to sow ; but many parishes either for want of skill , or will , makes them sow none , which is a great wrong to the common-wealth , and makes our poor to go almost naked . and whereas many if they sowe it , know not what to do with it , either for want of skill or will , therefore i conceive if every classes did keep a magazin or stock of mony or materials ; then whatsoever hempe or flax were sowne within the classe , if any did want skill or time to manage it , they might then bring it to the magazin and there they should be payd for it , either in mony or cloth , and whatsoever cloth was made , the mercers and drapers in the county to buy it , to the end that they might not be wrong'd , by taking away their markets . this will raise stock , to imploy our poor and save our mony in our kingdome 〈◊〉 reported above a million of mony goes out of the land yearly for linnen cloth . 2. the clothiers in the country that make broad cloth and 〈◊〉 , do imploy abundance of women and children , which is a great helpe to the stock in every classe . 3. by way of collection , and by way of charitable gifts , by dying men and women there is some stock more or lesse in every country parish , to helpe imploy and succour the poor . having shew'd how the country may have helpes to raise a stock to imploy their poor , i will shew how the city of london may raise a stock with ease . 1. if the parliament will be pleased to grant an ordinance for a collection within the city of london and 1● . mile about ; and this mony to be imployed for the education and imployment of all souldiers children , because many of them , as well widdowes as maim'd , have a great charge of children , and are very poor , not able to set their children to schoole . 2. one halfe yeares excise hereafter , when things are overpast . that which is given to the poor , is lent unto the lord , &c. 3. the 10. or 20th part of bishops lands , and such like to maintaine english school-masters , for the well governing of all sorts of poore children . 4. that all charitable gifts in every classis , may be enquired after , and brought to a bank , and the elders to see to the managing of it in every parish within their class ; for some parishes in a classe , may have many gifts , and so raise a great stock , there it lyes dead , because they have but few poor to imploy it , other parishes within the class have many poor , and out little stock , and therefore many of them go a begging , but when the parishes joyn together within the class , they will remedy wandring begging . 5. a weekly meale for one moneth . 6. a voluntary collection twice a quarter at the church dores , the minister perswading all journy-men and maid-servants that care not to spend a shilling or two vainly , ( many times ) may give something out of their vain expences ; let them remember that god gives them health and strength to get riches , therefore spare something to helpe breed up poor children , and remember , that if they mary , and have children , their children may have the benefit of teaching in the work-houses , therefore let them be the more liberall to so good a worke . 7. that all penall monies arising from drunkards , sabboth-breakers , swearers , and adulterers , which amounts yearly to a great sum in this city and suburbs , may be brought into this charitable classicall stock . 8. a fourth part arising of the forfeitures and stresses from the tenant to the landlord ; also the 4th . part of the forfeitures of the recognizance of ale-houses , and of all other recognizance , which part will amount to a great sum by the yeare . 9. a penalty of mony , upon excessive pride , and excessive health-drinkings , which threatens the judgments of god upon king , parliament and kingdome , that the honourable parliament will consider of it , and suppresse it , for the honour of god who hath done great things for them . 10. if this work be religiously and carefully carryed on ; many at their departing this life will be very liberall to advance and hold up so good a work of this nature , which is the only means to reforme wandring beging , so much for raising of stocks in city and country ; the next is imployment . 3. the imployment that is most needfull to imploy the poore of a kingdome . i conceive the only imployment principally is to make choice of maries part , which is an earnest endeavoring by faith and obedience to gain a portion in christ , for the eternall happinesse of our souls ; the next kind of labour that i account next best is that , that brings food , and raiment and such like comforts , as plowing and feeding of cattle , f●shing , fowling , gardening , planting and graffing for fewell , timber , and fruit , all which ( by gods blessing ) brings a plenty to cities as well as country , and if god blesse the labours of all these , we are never like to see a famine . also if men would be but moderate , and not surfeit , and be drunke and abuse the creature , it would be better for their healths , and better for their families , and save as much , which they drinke wastfully , or spue up , which would helpe reliev hundreds of poor children in work-houses . as the labours of the country is in the fields and gardens ; so the labour of the city is in their houses , as spinning linnen and woollen , knitting , weaving , sowing , with shoomakers , taylors , and such like ; shoomakers and taylors if they are good husbands , they are needfull professions in a common-wealth , and can get their living by sea , or land which many other professions cannot doe , as silke-weavers and such , a trade that brings neither food nor rayment in city nor country , and so i have done with the professions and imployment for soule and body in city and country , i will speake of the last which is like a wall to a city , that keepes all in peace ; and that is called government . 4. for the order of government for young and old to walk by , must be by a law and a rule printed in a faire table , to the end that every work-house may know the mind of the parliament , how they would have every one to walk by , to the glory of god , the honour of king and parliament , and the joy of the nation . 1. that every one walk , holily towards god and christ . 2. that every one walk , curteous , and loving , towards one another . 3. carefull and laborious for the good of the common-wealth . and if any one refuse , to walke after this rule ; but will walke profanely , contenciously , and idly , then , in such cases the ministers and elders to have power to send such persons to the house of correction , and there to abide till he doth promise amendment ; then to be discharged at the sessions by the justices , upon promise that he will live orderly and painfully in the work-houses . but in case , some will not be reformed , neither in work-houses nor houses of correction , that then the magistrate may have power to send such persons to sea that are fit , to the fishing trade , or otherwise , or to the plantations to rid the land of such brambles , and this is better , then to suffer them to live in mischeif , and hang them at last ; peradventure god may be gracious to them , and we using all wayes and means to reclaime them may prevaile with god . and whereas i have set down wayes in some part , for the raising of stock , imployment of the poor in city and country , and for the government of young and old in a godly , peaceable , and laborious way , or else to be sent out of the kingdome , all this good can never be brought to passe without the power and assistance of the parliament by ordinance : so i conclude with my prayers to god for the prosperity of this worke ; and that god will unite king and parliament , to carry on his holy , godly and charitable work , that the poore children unborn may praise god , for the parliaments preservation , and the kingdomes reformation , for which we owe to god praise , and prayers , and all spirituall service . postcript . the way to reform wandring begging , and other wickednesse in our kingdom is , that a care may be taken to breed up 3. sorts of children . 1. children that have no parents to look to them . 2. children of carelesse parents that suffer their children to live in much wickednesse , and they take no care to breed them up in the feare of god . 3. children of honest poore parents , that will be glad to have their children kept to wor● , if the parliament will ordain by a new statute law , that all classes throughout the kingdome shall be injoyned upon penalty , to provide a certain number of work-houses and bride-wels to reforme rude ungodly children and idle people , commissioners to see it done according to the mind of the parliament . it is conceived that these 3. sorts of children are the greatest part of children in the kingdome , and most of them are like to be come wicked members to the common-wealth without this government . last of all concerning government , that there may be certain observations , as lawes for every work-house to observe , for the keeping of them by gods assistance in holynesse and peace one to another . 1. a law against swearing . 2. against all filthy talking . 3. against cursed speeches and ill behaviours against any . 4. against dispising their fare in the work-house . 5. against any that filch and steale . 6. against any that goe filthily and slovenly in their face and hands , and clothes . fjnjs . the humble petition or remonstrance of rich: day of eton neer windsor, to the parliament of the common-wealth of england. i. for the repairing of the decay of wood and timber. ii. for the planting of an able preaching ministry throughout the land. iii. for the working of the works of mercy and charitie: and for an act against the pride of apparell. day, richard, of eton. this text is an enriched version of the tcp digital transcription a82014 of text r206968 in the english short title catalog (thomason e668_4). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 26 kb of xml-encoded text transcribed from 7 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a82014 wing d470 thomason e668_4 estc r206968 99866046 99866046 118306 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a82014) transcribed from: (early english books online ; image set 118306) images scanned from microfilm: (thomason tracts ; 102:e668[4]) the humble petition or remonstrance of rich: day of eton neer windsor, to the parliament of the common-wealth of england. i. for the repairing of the decay of wood and timber. ii. for the planting of an able preaching ministry throughout the land. iii. for the working of the works of mercy and charitie: and for an act against the pride of apparell. day, richard, of eton. [2], 10 p. printed by m. simmons, london : in the year, 1652. annotation on thomason copy: "june. 18.". reproduction of the original in the british library. eng preaching -england -early works to 1800. charity -early works to 1800. a82014 r206968 (thomason e668_4). civilwar no the humble petition or remonstrance of rich: day of eton neer windsor, to the parliament of the common-wealth of england.: i. for the repai day, richard, of eton. 1652 4981 4 0 0 0 0 0 8 b the rate of 8 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2007-04 tcp assigned for keying and markup 2007-05 apex covantage keyed and coded from proquest page images 2007-07 angela berkley sampled and proofread 2007-07 angela berkley text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the humble petition or remonstrance of rich : day of eton neer windsor , to the parliament of the common-wealth of england . i. for the repairing of the decay of wood and timber . ii. for the planting of an able preaching ministry throughout the land . iii. for the working of the works of mercy and charitie : and for an act against the pride of apparell . london : printed by m. simmons in the yeare , 1652. honourable sir ▪ above a yeare agoe i petitioned your honour , and under your name the parliament of england , for the raising of a future plantation of wood and timber throughout the land : considering it as one of the greatest comforts of life , a worke of mercy and charitie to the poore , of piety towards god , and his church , and of absolute necessitie for the maintenance of navigation , the building of houses , the maintenance of husbandry , and divers usefull and necessary trades in the common-wealth . all which notwithstanding , it was not my opinion that the matter could be throughly proceeded in so soone as my selfe and others could wish or desire : neither doe i hould it the worke of one yeare , but rather such as will take up an employment for divers yeares one after another successively . true it is , if it like your honour , i have heard it estimated by some of good understanding and knowledge , that the losse of any one yeare in the due prosecuting of this affaire for the common-wealth , is of no lesse value , if not farre greater , then the losse of one hundred thousand pounds . yet this i consider with my selfe , that the state may be so employed otherwise , that they cannot so instantly pursue it as some thinke they may . such a dishonourable , disloyall conceit cannot enter into me , that those which sit at the sterne , watching and waiting all opportunities to doe publique good , can wilfully , enviously , or carelesly betray the honour , strength , comfort , and conservation of the common-wealth in such a maine , and most important busines as this . in as much as wood and timber will alwayes be worth money , it is in the power of the state , very easily , and within a reasonable time , to raise divers millions of money , by planting and encreasing of woods : besides other comforts and commodities arising thereof . on the contrary , woe to this land , at leastwise as i conceive , for the decay of woods , not onely if shipping shall faile , whereof it is sayd to be in apparant danger for time to come , but if sea-coale shall faile , as i am sure it may by more accidents then one : the misery whereof began to be seene and felt not very many yeares agoe , when the scots were possessed of new-castle . certainly , it is the will of god , that mens lives should by all means be made comfortable , and that we use our wits , strength , & knowledge , whatsoever it is , to the profiting of one another , and setting forth the praise of god in the world . imitating the nature of good angels , who though they excell in dignity and beauty all other creatures , yet they disdaine not to be serviceable to men , doing it with singular love , and good will ; and infinitely rejoycing therein . in consideration whereof a certain theologicall writer hath this excellent saying : that after the example of angells we ought to employ our selves , in soule , and body , calling , credit , and all we have for the good of men . thus i have presumed ( under assurance of honourable favour and leave ) to revive the memory of my late petition , proposition , or remonstrance , for repairing the decay of wood and timber . toward the latter end whereof i did intimate to your honour , how that i had also travailed with the late king for the planting and propagating of the word of god in a just and due manner throughout the land . i did it by way of petition , as the case necessarily required , and briefly , and summarily the effect was this : in the first place i did justly and truely affirme it , that the state and condition of impropriations is apparantly derogatory to the glory of god , and salvation of soules . next , i shewed unto the king , how it rested in his owne sole power , to grant licences in mortmaine , whereby to make the churches capable of a restauration in that case by due course of law , and not otherwise . thirdly , i proposed a collection of benevolences to be had and made throughout the realme of england , whereby appropriatories might be satisfied , either in land , or money , to the full value of their estates . lastly , i suggested a competency of yearly rent to be reserved upon all those livings , as they should grow to be purchased , to the king , his heires and successors , in lieu , of first fruits , tenths , and subsidies : to the end that the revenew of the crowne or state , might not suffer diminution by any device or proposition of mine . this was the maine ground , and the summe and substance of my petition . whereby it may appeare , as i suppose , that i intended no wrong or violence to any , but proceeded in a lawfull , peaceable , and satisfactory way , and not otherwise . as for a generall , free restitution of impropriations ( which hath been often & earnestly urged heretofore ) i have ever held it a most unreasonable , and uncharitable demand , besides the impossibility of obteining it . and in case that it were possible to have it prevailed in at this day , it would not onely be the undoing of private families , but also the dissolving of collegiate societies , which are the seminaries & nurceries of good learning , and of gods true religion in the land . it was meerly a satanicall device , tending to the destruction of souls , when impropriations were put upon colledges in exchange for lands of another tenure . for then , and from thence-forth , the church could not build up it selfe without destroying it selfe : in as much as colledges are rightly called , semen ecclesiae , the seed of the church . i omit for brevity sake , to shew how the matter was discussed at my attendance at the councell board , how the king was ready to have proceeded , and by whom , and under what pretence the proceeding was secretly stopt and stayd . whatsoever shall be conceived of my proceeding with the said late king , which is here above recited , it is a comfort to my conscience , that i have faithfully travailed in a lawfull and peaceable way for the propagating of the word of god , which is the glory & strength of a nation , and the light , and life , and everlasting happines of every true christian believer . i never proposed any thing to the said late king , but what i meant to justifie at , and to a parliament whensoever . for though the times then were such , that no parliament could be had ( the reason whereof i well perceived , and understood ) yet i did not believe that the state of those times would continue long , whatsoever the alteration should be . and the ground & reason of my conjecture did not faile me . now to crave humble leave to speak somewhat of the matter in generall , although but briefly in comparison of that which might be said , i doe thus conceive of it . there is nothing dearer to god then his sacred word , and the saving of soules , for which the son of god was incarnate , and suffered shame & reproach , and a cruell death . now when once the true religion is established in a nation , the planting and propagating of it is of all religious causes the next in order by the necessity of just consequence . for otherwise , we make our selves unworthy of so great a benefit , and at length we hazard the losse of it . as for this our nation , it hath abounded in wealth and peace heretofore , and that of a very long time together , through the great and rich blessing of god upon it . wherefore it is much to be lamented , that in all that peaceable time , a pious learned ministery hath not been planted , and setled throughout the land , as it might and ought to have been . for this cause especially , as i in my conscience am perswaded , is the wrath of god incensed , and stirred up against the land . other sins there are very great , and many , even a multitude and heape of them . but the neglect and contempt of the word of god in this kinde , overthroweth all in the foundation . under correction , it may seeme to overthrow the ground of publick proceeding in the late lamentable warre . which i could declare more particularly , if i thought it convenient . sure i am , if we refuse to plant our own , and the onely true religion , when god giveth time and meanes to doe it , our consciences , if we aske them , will tell us , that we doe altogether deserve to be plagued with the contrary . it is gods exceeding great mercy , & forbearance , that the true protestant religion ( which we praise , and professe ) is not utterly taken from us a good while agoe , and the antichristian placed , and set up in the roome thereof . wee have wanted neither time nor means to do the will of god in this kinde , but we have wanted love and good will to stirre us up thereunto . if we have found and known the sweetnes of the word of god in our selves , and for our own particulars , how is it that we have not earnestly sought to communicate it to others ? when thou art converted , sayth he , convert thy brother . it is extreame cruelty , thus to neglect the soules of our brethren , and neighbours , which ought to be as deare unto us as our owne . he liveth not the life of a christian , but a dead , dull , uncomfortable being he hath in this world , whatsoever he is , that enjoyeth not the benefit of the word of god duely preached & taught in the dayes of solemne assemblies , i meane , the sabbath dayes in the publique churches , according to the ordinance and appointment of god . there is nothing under heaven that may be compared to the benefit thereof . it is the ease and release of all weekly labour , all worldly sorrow , misery and trouble . and in some degree it is a lively representation of the kingdome of heaven , where the psalme-singers , the holy saints and angells are filled with unspeakable joy & gladnesse by their continuall beholding of the glorious presence of god , and giving him thankes and praises : as it is written in the booke of the psalmes ; in thy presence is the fulnesse of joy , and at thy right hand there is pleasure for evermore . i will shortly conclude this point , with a briefe recicall of that which was uttered at the councell , or rather the conspiracy of trent . it is well knowne that that councell was packt and plotted for the pope . neverthelesse , there were divers grave , learned , judicious , and religious men convened therein , and no great favourers of the pope . amongst whom the bishop of toledo sitting as ambassadour for his maister the king of spaine , spake thus ; i have heard it often said , that if there were yet but one soule to be saved ( supposing that the propitiation for sins were not throughly made as it is ) christ would descend againe and suffer . wherefore , quoth he , i marvaile with what conscience the pope can give himselfe any rest , having the cure of so many churches lying upon him , and no course taken to discharge the same . thus spake he according to the common error and opinion of the deluded princes and people of those times , as touching the unlimited power and jurisdiction of the pope over all churches : the application whereof were easie to be made in regard of those many desolate and unprovided churches in this our land , but i omit it for brevity sake , humbly referring it , to all pious , prudent , serious , and religious consideration . for the longer that this matter is deferred , the more pernitious it is to the state . god never yet left the contempt of his holy word , and the holy ministery thereof unrevenged , nor never will . from hence i shall humbly crave leave to descend to the third , and last particular , which i had in mine intention to have proposed to the said late king , that is to say , for the working of the works of mercy and charity towards the poore , in a magnificent sort , answerable to his regall estate , and in some degree to the exigency of the people . for otherwise , as for the distributing of small summes of money at certaine times , we know there was an ordinary course setled in the office of the kings almoner . about a yeare or two agoe , i heard of somewhat that was intended by the parliament to be done in this kinde within the citie of london . which gives me the greater encouragement to speake and treate of the matter here . i would not presse this duty to the present state in these so chargeable times , but that i know most assuredly how it may be most easily and conveniently performed , notwithstanding any taxes or payments now already imposed upon the people , or ever likely to be imposed . it may be done in a privative way , & in a positive . in this place i shall onely insist upon the privative , for the encrease of the workes of charitie , by substracting and taking away from the works of superfluitie , vanity , and overflowing wickednesse . my most humble and earnest request now therefore is , that a strong permanent act , may be framed and put forth against the pride of apparell . as i conceive it , the pride of this land will be the destruction thereof , if it be not timely repressed : it is so excessive , that i suppose the divine justice of god cannot beare it . let not my fancy or folly be objected against me in this case , but let the matter be examined by the word of god , which is the rule of truth . in the third chap. of the prophecy of isaiah , there is a particular enumeration and recitall of those proud fashions and gestures which were used among the israelitish women in those dayes . if any man should goe about to doe the like among us , as the prophet doth there , he would seeme to trifle and to deale absurdly and ridiculously . but the spirit of god doth not trifle , neither is any word of god idle or vaine . if any man should doubt whether the eye and observation of god were so upon all the actions of men and women on earth , as to mark and take notice what apparell they weare , and what gesture of body they use , he might be satisfied in it by the perusall of that place of scripture . in the end and close whereof there is no lesse punishment threatned , then the destruction of the land . and did god so hate the pride of women in those dayes , and will he tolerate it now in the people of this our nation ? if the misery of a civill warr ( which did manifestly threaten our destruction ) cannot serve to bring downe our pride , how , doe we thinke , should god deale with us ? for in respect of our obstinate rebellion , and disobedience , we doe none other in the effect , then make this the question : whether we shall humbly submit to god , and feare before him as we ought , or that he should yeeld to us , to give us leave to live , and doe as we list ? doe we provoke him to anger , saith the apostle , are we stronger then he ? and both in leviticus , and deuteronomy , god threatneth the israelites , that if they will not turne and repent upon his first chastising of them , he will encrease their plagues seven-times more . our blessed saviour in his divine sermon upon the mount , pronounceth them blessed that are mercifull , as it is in the sixt chapter of the gospel of st matthew , blessed are the mercifull , for they shall obtaine mercy . if they are blessed that are mercifull , then they are cursed that are unmercifull , and cruell . it is a true inference , and it is englands case concerning alms-deeds , and the reliefe of the poore . in the proud carriages of men in these dayes , and their vaine , foolish , and garish attire , as there is a bold audacious presuming against god himselfe ( for it is done in his sight ) so moreover there is a mercilesse , cruell persecuting of the poore , whose eyes cannot but behold it , to the griefe of their hearts : according to that saying ; the poore are persecuted in the pride of the ungodly . i know there are divers other ungodly , and uncharitable wayes of misspending the good gifts and blessings of god in the world , besides the vanity of apparell . but i insist upon this , because i hold it for the most generall & expensive way . concerning my poore and unworthy selfe , i declare my conscience in this respect : i would not desire to be the planter of wood , no , nor of the word of god it selfe , without exercising the works of mercy ▪ and charity to the poore , according to that ability and meanes , which god should please to put into my hands : considering how the son of god , the second person in trinity was content to make himselfe poore , that he might enrich others , and how the diffinitive sentence of absolution and condemnation shall goe upon it at the last day . it is not popery to relieve the poore , as some are pleased to account it now adayes : it is pride , covetousnesse , and cruelty , not to doe it . no man possibly can know aright how to give almes , or to doe any good worke whatsoever , save onely the true protestant , who beleeveth , and knoweth that salvation , life , and glory , are already purchased by the death and merit of christ , and therefore good workes must be done to the glory of god , and christ , to testifie our faith in him , and our love to him , who hath so loved us , that he gave himselfe a propitiation , and ransome for our sins . these things i am bould to propose , because i hold my selfe bound thereunto in the behalfe of god , and for the publique safety of the land , that the loving favour of god may rest upon it . i might enlarge this discourse to a very great length , but i will rather abridge it . in the first covenant that came forth from the parliament divers yeares agoe , this reason was given of all the common calamitie that hath befallen us , namely this , that we have not received christ into our hearts : and i doe verily believe it to be so . for if the love of christ had been shed abroad in our hearts , it would have kept us from those great , and manifold transgressions , which we now stand guilty of : it would have led us into all good wayes , and learned us to keepe his commandements . nothing in the world would have been sweeter , and dearer to us . since i knew this world ( in which i have lived a long time ) i never heard the name of christ so much in the mouths of men as it is now adayes , and hath been of late yeares . that great , and holy , and excellent name is worthy to be mentioned , and had in honour , and to be exalted , and magnified at all times , and in all places throughout the world . but god grant we may have him in our hearts as well as in our mouths , least otherwise our deepe hypocrisie should be discovered at the last , and we be found to have collogued with the world , and dealt untruly with god . amor si est , mira operatur ; si operari renuit , amor non est . the love of christ , if it be in us indeed , will constraine us to doe those good things , which will seeme strange unto the world : but if we refuse to propound him to us as an ensample , that we may tread in his steps , how then abideth his love in us ? if we have yet received christ into our hearts , or if we will yet receive him , i am very sure , the things that i have here proposed will be readily assented unto , and put in due execution : wherefore i will not doubt of the integrity , and sinceritie of the superiour powers under which we live , but that they will set themselves with all faithfulness and diligence to doe the will of god in all things . it was the voyce of an envious malignant papist , namely , the cardinall matheolangi , that was heard in the councell of trent , speaking thus to some of his intimate friends , as concerning luther : that luthers demands , and his vehement complaints against the abuses of the court of rome were just , and reasonable ; but that a poore fryar should reforme all , this was not to be endured . i am not so jealous of my poore credit in the world , but i can be content to be neglected , and despised of all that are of it , of all that are in it , so that god may vouch safe to have respect unto me , as to one that desireth to feare his name in truth and sinceritie , and to seeke his glory , and the good of his people . although monarchy were still on foote , and in place , and power , yet neverthelesse i would be bold to affirme thus much , being able to prove it : that if this state and common-wealth shall be preserved from ruine and destruction , it must be by the benefit of parliaments , in ordaining good , and wholesome lawes , and not onely so , but seeing them put in due , and strict execution , partly by imitating the office of censorship among the old romans , whereof we read in their history . i will shut up all with little more then the recitall of a very briefe saying in chrysostome , but somewhat pertinent , as i suppose , to these proud , licentious , and luxurious times in which we live : it is not so hard to refute heretiques , as to reforme vices . religion will decay and dye where dissolutenes of manners is not repressed and kept downe . it is not any singular , censorious conceit of mine , but a common complaint , that the pride of this land was never so great as now . i am sure , it is such , and so great , that it cryeth for judgement , true it is , we enjoy great peace , and quietnesse at this day , being farre above , and contrary to our desert . neverthelesse , i hould it a cleare case , and undeniable , that by reason of those great , and strange alterations , which have lately happened in our land , we doe live as yet , but in a controverted divided state : and it is impossible to secure , and stablish it by any other way , save onely by repenting ( without hypocrisie ) for the fore-passed time , and now hence forward walking humbly with god , holding close with him , and working the workes of piety , and charity , and so advancing his glory : because his loving kindnes , and goodnes towards us , and our late ancestors , and predecessors , hath been exceeding great , but we all have been unfaithfull , and unthankfull , abusing our long peace , neglecting his glory , and our owne , and others salvation , resolutely provoking his wrath . wherefore god also hath as resolutely revenged his own cause by drawing out money , and bloud in abundance ; as it is written ; i set every man against his neighbour . and he the same god can and will yet further by one meanes or other , avenge himselfe , and will doe it like a god indeed ▪ if we deale stoutly , perversly , or deceitfully with him . who ever waxed feirce against him , and prospered ? so saith the scripture . and againe , it bringth in god thus speaking of himselfe ; i the lord am he that searcheth the reines , and the heart . there is no state in the world , but is subject to alteration : not any people more apish , more ridiculous , more fickle , and inconstant then a sort of the english . there is no stability to be found in the world , nor in the minds of men . it is onely found , and founded in god , who alone is immovable , immutable , worthy to be honoured , and magnified throughout the world , having freely reconciled it to himselfe , in a wonderfull , ineffable way , by the death of his onely begotten sonne ; in whose hands is our life , and our breath , who is blessed for ever . as long as i live i will seeke the honour of his name , though others blaspheme it , and will endeavour my selfe to shew forth his praise : for his loving kindnes is better then the life it selfe , even as david saith : consider we then on the contrary part , what his anger , and displeasure is . and let not mortall , and wretched creatures , poore silly wormes , and vermin , be presumptuous out of measure , least their breath be suddenly stopt , and then they rue it to all eternity . for there is somewhat to be feared that is worse then the fire of hell , if a true saint , and servant of god were not infinitely deceived in so saying , who yet , without question knew very well , and throughly considered what he spake , and said in that point : multi gehennam credunt esse extremum omnium malorum ; at ego è contrà ● hoc semper praedicabo , multò tolerabilius esse gehennam pati , quam offendere christum . chrysost. in matheum . thus did he esteeme of the sin and guilt of offending christ , counting it much more intolerable then the very flames of the fire of hell . woe unto those soules that shall one day experience it in themselves . the mercifull and gratious lord preserve this our state from being deepe in that condemnation of offending christ , and provoking that most holy one either by words or deeds . finis . of charity to the houshold of faith a sermon preach'd before the right honourable the lord mayor, the aldermen, and governors of the several hospitals of the city, at st. bridget's church on easter-monday, 1698 : being one of the anniversary spittal-sermons / by the right reverend father in god, gilbert, lord bishop of sarum. burnet, gilbert, 1643-1715. 1698 approx. 37 kb of xml-encoded text transcribed from 17 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a30397 wing b5841 estc r15438 12651506 ocm 12651506 65286 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a30397) transcribed from: (early english books online ; image set 65286) images scanned from microfilm: (early english books, 1641-1700 ; 346:9) of charity to the houshold of faith a sermon preach'd before the right honourable the lord mayor, the aldermen, and governors of the several hospitals of the city, at st. bridget's church on easter-monday, 1698 : being one of the anniversary spittal-sermons / by the right reverend father in god, gilbert, lord bishop of sarum. burnet, gilbert, 1643-1715. [4], 27, [1] p. printed for ri. chiswell ..., london : 1698. advertisements: p. [1] at end. reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -n.t. -galatians vi, 10 -sermons. charity -sermons. christian giving -sermons. sermons, english -17th century. 2003-11 tcp assigned for keying and markup 2003-11 aptara keyed and coded from proquest page images 2003-12 mona logarbo sampled and proofread 2003-12 mona logarbo text and markup reviewed and edited 2004-02 pfs batch review (qc) and xml conversion the bishop of salisbury's easter sermon , 1698. edwin mayor . cur ' special ' tent ' apud domum mansional ' jacobi collett mil ' un ' vic' , die mercur ' xxvij . die aprilis in hebdomada paschae 1698. annoque r. rs. wilhelmi tertii angliae , &c. decimo . this court doth desire the right reverend father in god , the lord bishop of sarum , to print his sermon preached on monday last at the parish-church of st. brides , before the lord mayor , aldermen and governours of the several hospitals of this city . goodfellow . of charity to the houshold of faith. a sermon preach'd before the right honourable the lord mayor , the aldermen , and governors of the several hospitals of the city , at st. bridget's church , on easter-monday , 1698. being one of the anniversary spittal-sermons . by the right reverend father in god , gilbert lord bishop of sarvm . london : printed for ri. chiswell , at the rose and crown in st. paul's church-yard . 1698. gal. vi. 10. as we have therefore opportunity , let us do good unto all men , especially unto them who are of the houshold of faith. or according to the old translation , while we have time , let us — while we are receiving the greatest blessings of heaven , it is very seasonable to put us in mind of the most proper returns that we can make for them . when we have the pledges of the pardon of sin and of a happy immortality given us , it becomes us also to bring our gift , and to leave it on the altar . what can we render unto god ? our goodness extendeth not to him : but it may reach him in his members , for he reckons that what we do to the least of those whom he calls his brethren , we do it unto him . as this season of the year is the most proper for calling on those whom god has bless'd with a full measure of the good things of this life , to give a portion to seven , and also to eight ; that is , to give not only according to regular proportions , but even beyond them , to lend a little to the lord , for all the good things that he has given to them , and after such a harvest of spiritual things , as they have been reaping , to call on such as want that with which they overflow , to let them reap of their worldly things : so this time or season , in a larger sense , seems to provoke us to love and to good works . we have pass'd through great and threatning dangers ; as well those of a long and slothful peace , with all the surfeits of luxurious plenty , as the more critical turns of a devouring war , with all the charge and losses that have accompanied it : while great numbers of wicked men engaged in a most desperate conspiracy at home , were at work in the corrupting our coin , to undermine us , or to blow us up . we have got through all this , though perhaps the scars that remain , and the ill effects that follow it , will not be so easily worn off . we are now like a man recovering out of a long sickness , that had a great variety of symptoms with it ; these will hang about him , even after the happy crisis is past ; and the seeds of life , being much weakned , they , in that tenderness , will soon take a new ill ply , and contract diseases , as dangerous as those were , out of which he thinks he is delivered . it may seem a very improper time to call on a city to a new harvest of charity , that is yet struggling with great difficulties . the losses that many have suffered , the taxes that all are charged with , and the stop in the gains of most , are such discouragements , that unless the strength of the argument for charity were to be trusted to , one could scarce hope to succeed in it , where the objections are so many and so sensible . but if the sinner will remember , that he may redeem his iniquities by giving alms to the poor ; if even the covetous will consider how certain a fund he deals in , when he trusts his wealth to god ; both will conclude , that the surest way to secure to us those blessings that we still enjoy , as well as to procure new additions to them , is to make the best use of what we do possess , and so form the most generous resolutions upon what further increases god may bless us with . as we have opportunity , or while we have time ▪ we ought to do good , and that in the most extended and largest manner , to all men ; but with this specialty , that the fullest measure of it , and the tenderest care in it , ought to go to the houshold of faith : that is , to the christians , who in those days were but a small and select number . now indeed all pass for such ; but if we may judge of those of the houshold of faith , either by him who is the author of it , or by that rule which he has made the measure of it , we shall soon find , that among those who carry the name of christians , and pass for the domesticks of this houshold , there are few , very few , who deserve the name , or that answer the obligations that belong to it . 1. here , in general , beneficence is charged on us , let us do good . 2. we see the extent of it , to all men . 3. we have here a more particular restriction , especially to the houshold of faith. 4. this we ought to pursue , as oft as we have opportunity , or as long as we have time ; for the word signifies either a fit and proper season , or time at large ; that is , as long as we live , and can do good . it is needless to dwell long on the character of beneficence in general . nothing makes a man so truly great , for nothing makes him so like god as to do much good . nothing is more useful and amiable to all the rest of mankind , than a chearful and diffusive bounty : nothing gives a man a more solid joy , a truer title to what he has , and a better relish of what he enjoys , than a large and bountiful heart , with an open and liberal hand . this is the best use wealth can be put to , and is the noblest part of the distinction between the rich and the poor ; that the one must submit to the humility of receiving , while the other has the blessing as well as the glory of giving . in a word , he that does not feel the manly pleasure that arises from doing good , or that needs to be pressed to it , has a soul of a very degenerate make , and is not like to be moved much by argument . vanity or interest may draw somewhat from him , but if he has not this principle of charity within him , though he should give all his goods to the poor , yet he is nothing in the sight of god , and he has nothing , he has no reason to expect the rewards of true charity , if what he does is only to be seen of men , or to trade and truck with god. to be good , and to do good , is the greatest perfection of the human nature , as it carries in it the highest idea that we can form of the divinity . but though the characters of this noble and heroical temper of mind seem very inviting , yet the extent that is here given to it , may justly affright us . to do good to all , is too great a compass for any goodness that is not infinite . it is certainly a peculiar character to which no creature can arrive , that god's goodness is over all his works . we are limited beings , and have a narrow sphere as well as a short time. it is true , the charity of our affections , of our good wishes and our prayers , of our bowels , and our compassions , ought to be enlarged to all mankind : we ought to pray for the whole race , and to be tender when any object is before us that may be either relieved by us , or at least comforted by our sympathy . we ought to exclude none by prejudices , aversions , or passions ; but must carry about us a constant disposition to do all the good we can , and that to as many persons , and upon as many occasions as it is possible for us to overtake . the iews thought they owed a great deal to all the race of abraham , and to the strangers that sojourned among them , by whom they understood such proselites as came under the obligations of their law. there was a liberal provision made of a whole tenth , with the gleanings in harvest which were copious , for the poor , the widow , the fatherless , and the strangers , besides the community that was every seventh year of all that sprung out of the earth . but this was confined to their country , or to their religion , to such as were strangers to both , they were so sullen , as not to do them the most common favour ; to shew travellers the way , or tell them where a spring of water might be found . this inclosure is pulled up by the christian doctrine ; we are not to confine our charities to any religion , or country , or to any form or division in religion ; every man has a right to some share in them . for though in the larger effusions of our bounty , we may prefer some to others , yet in the supplies of pressing necessities , none ought to be excluded , all have the human nature in them , and some degrees of the image of god on them . the more enlarged our inclinations and dispositions are , it argues the greater extent and elevation of goodness . we have indeed a small proportion of help to afford ; but there are several channels in which that may flow . those of great talents may subdue the world by their reason , they may triumph over men by argument , and overcome them by persuasion : instruction , conduct , and advice , are charities that cost little to him that gives them , and yet may be more beneficial to those who receive them , than the profusest liberalities . men of authority can protect and encourage the oppressed , and that often at a small cost : a little countenance and some distinction of behaviour may be of more use than a large distribution . so there are great varieties of doing good according to mens different capacities and stations . he who studies to do all the good he can to the neighbourhood , by setting a good example in it , and maintaining love and peace among men , by observing order , and living regularly , is a great benefactor , how narrow soever his fortunes , and how small soever his capacity may be of doing great charities . besides all this , such as abound in wealth , chiefly if they have not a numerous posterity to share it to , most particularly those whose wealth has been of their own acquisition ; that is , the effect of the blessings of providence , favouring their endeavours , ought to be , of all others , the most forward in the largesses of charity . those who see many who did set out with them , and that perhaps upon great advantages beyond them , and who have been both as skilful and industrious as themselves , and yet have long struggled with great difficulties , and have at last sunk under them , ought , when they reflect on their own happier circumstances , think who it is that has made the difference ? and for what end has he made it ? they ought to consider , that in all accounts , a balance must be stated between receipts and disbursements . they must give an account , not according to what others have received , but according to what they themselves have received ; and to the charge they stand under , and the circumstances they are in . much will be required of them , to whom much is given ; and if we expect a full reward , a measure shaken together and press'd down , we must abound in the riches of our liberality . the liberal man deviseth liberal things , and by liberal things he shall stand . these may seem at present to dissipate his stock , but they bring large returns . there cannot come a nobler meditation into the mind of a man whom god has eminently bless'd , than to think often within himself , what shall i render unto god for all his benefits towards me ? our first returns ought to be praise and thanksgiving : but our next ought to be , to lay out our plenty in the best manner , and to the best uses we can . many have such an abundance , that it is a trouble to them either to keep it , or to use it . they might ease themselves of the trouble , and trust it to god's keeping ; who will either return it to them again , or preserve it to set it to their account , in that great reckoning that all must come to . happy they who to their strength , yea and beyond their strength , are ever imployed in doing good. the heighth of charity , is to give not only of our abundance , that is , out of that which is over and above what we need , but to give out of our penury ; to abridge a narrow condition , and study to be without many things that we thought we needed , but find we can live without them ; that so shortning even a scanty allowance , we may give some relief to those who languish under the extremities of want. after all the good we can do to any that are oppressed with misery , there is a strain of doing good that is far above it : and to this the charity to their persons may be a great furtherance . the greatest charity is the delivering men from the extreamest dangers : if to save a life is a noble piece of charity , how much more to save a soul ? if we can be the happy instruments of bringing those who have gone astray , to love the truth , and to follow it ; if we can allarm an impenitent sinner , or reclaim one that is engaged in ill courses ; if we can help men to live religiously , and to die comfortably , then we may reckon that we are exalted to the greatest honour that our natures are capable of , in being instruments of the greatest good , that either we can do , or that others can receive . this is indeed to be managed with discretion , and without affectation ; with zeal , but without heat . happy those who find out the best methods , and the properest times for it ! this is both the greatest charity and the noblest employment we are capable of . but since our capacities as well as our fortunes , and our strength as well as our time , are limited , we ought to see what objects , as well as what acts of charity we must prefer to all others . that proportion of our time , of our talents and our fortunes , that we can bestow on others , ought to be so well managed , that it may be applied both to the best persons and the best purposes that may be . while therefore all mankind have title to such a share , as extream misery may give them a right even to demand of us , there is still a great distinction to be made . there is somewhat of the image of god on all men ; but there is a more peculiar measure of it on those who are made conformable to christ. all men have the same common nature ; but the regenerate have in them , besides that , a participation of the divine nature . we who are christians , are born again , and in that we acquire a new relation : we are all brethren , joint-heirs of the same common salvation : we are members of the same body ; we have one head , and ought also to have one heart . we are all sharers in one common baptism ; the bread that we break is the communion of his body , and the cup that we bless , is the communion of his blood , by whom we are called . we hope to live to all eternity together , partakers of the inheritance of the saints in light . these are relations of so close a nature , that as they tie us much more firmly to one another , so they ought to give us a more particular concern in one another , and therefore there is a peculiar strain of charity that ought to be reserved to such as we have reason to believe are of this houshold . in the beginnings of christianity the number was small , but their zeal and their charity was then in its first fervour . then the widows and the fatherless were supplied by a daily ministration : such was the zeal of their charity , and such were the necessities of that time , that the rich sold their lands and possessions , and laid the price of them down at the apostles feet . that seems peculiar to that time and place , for in the epistles to the other churches , mention is oft made of the rich that were among them . the enemies of our faith made this a part of their satyr against it , that the bounty with which the rich supplied the poor , made that the poor seemed as hired to come among them . they acknowledge the charity of the christians was not restrained to those of the same faith , but was extended even to strangers and enemies . if the carrying the name christian , or the being baptized into it , makes all to be of the houshold of faith , then we have no more this restriction to our charity . all , or almost all , among us are of this sort . but this is more the effect of law or custom , than of choice : therefore we must now take other measures , for judging who are of the houshold of faith. can those who are a reproach to it by their most unchristian lives , and who seem weary of the very name , which they are ready to throw off , if they could do it without hazard to their worldly interests , be esteemed a part of this houshold ? if they are , then this is fulfilled , that a mans enemies are those of his own houshold . oh , the venom that is daily thrown out by them against that faith which would reform form and save the world , if it were sincerely believed and follow'd by it ! they judge of it by the effects it has on themselves , and on such as themselves : and having never felt more in it than a form of words , or a set of rites and performances , they call it foolishness : but let them blaspheme that worthy name as much as they will , christ is to all who are called of god , both the power and the wisdom of god. they discern a wisdom in his doctrine , and they feel a power in it , overcoming their hearts , subduing their appetites , changing their natures , and governing their actions . those of this houshold do not only wear its livery , and carry its outward appearances ; they are faithful to their trust , zealous for the honour of their master , and careful of every thing that concerns the good , either of the whole , or of any particular member of it . they study to keep it in peace , and to maintain the honour and dignity of their profession . they endeavour to resemble the master whom they serve , and to walk in all things , even as he walked . in a word , whensoever we see these characters in any that calls himself of this houshold , even though they are yet but defective , we ought to judge charitably , and to conclude that such a person either already is , or may become truly one of this houshold ; and that therefore he has a right to the more endearing specialties of our love. we ought not to judge too severely of any , nor quite to exclude them , though we may see good reason still to give others the preference , and a double portion in our charity . if we love our brethren from the motive of the love of god , and from principles of true charity , we will feel the consideration of a higher measure of god's image , and a nearer conformity to his nature , the strongest of all ties . this will melt and overcome every devout mind ; and that the rather , because such persons are not clamorous and importunate : they do not publish their necessities till the last extremity forces it . nor do they attack us with violence . they are patient and modest , hardly brought to trouble others , and soon dashed when they do it : and indeed a great deal of what of right should be reserved for them , is oft intercepted by the noise and importunity , the affected looks and voices of a sort of people , that go about , with too much success , while others are starving at home in silence . this is one of the justest reproaches of our nation , that notwithstanding all the authority that law gives to magistrates for correcting it , yet a false compassion , and a feebleness of good nature , proves too hard , even for the law , in its execution . it is the honour of magistracy to be vigilant and severe in executing laws , that how unacceptable soever the first prosecution of them may seem to be , yet are as charitable as they are just. there are tender mercies that are cruel , as well as severities that have charity and kindness in them . among all the objects of charity , as there are none that are more helpless , or more crying than young children , who are initiated into this houshold , and have not yet forfeited that innocence to which the sacred rites have restored them ; so there are none from whom we may so reasonably expect the returns of thirty , sixty , or an hundred-fold : a child well educated may become an industrious , vertuous and religious man. his education may follow him down through the whole course of his life , and go to his posterity after him . this is always the most hopeful and most fruitful application of charity . next to these , the most pressing are those who are under the double misery both of poverty , and of sickness or pain : who may be near the giving their last accounts ; and therefore need more than at any time , to be freed from temptations , and every other burden except that which the ill state of their body brings them necessarily under ; and even in that , need most of all to be so supplied , that they may be either quite relieved , or at least that their burden may be lightned , and their last agonies made less dreadful and more tolerable to them . the reducing ill people by the severity of discipline to a better course of life , is a charity well becoming that religion which regards the good of the soul in the first place . and the care of the lunaticks and franticks has so much of a just compassion in it , that humane nature is at first sight struck with it . the pious provision , and royal and noble endowments for these ends , are to be reckoned among the chief securities , as well as the fairest ornaments and glories of this great city . but the overflowings of charity here , which support these foundations in an expence far beyond their certain revenues , is the peculiar glory of the present inhabitants , as well , as it is the city's chief preservative . what but some such acts of love could cover such a multitude of sins , secure us so long from the returns of sweeping plagues and consuming fires ? what has preserved us from all that train of mischief , both from within and without , that had long ago wrought our ruin , if the happy interpositions of providence had not been always at hand to give us a fresh deliverance , as often as we were threatned with a new mischief ? what could resist so loud a cry of so much impiety , such bold attempts against our god and his christ , as are too common ? what else could keep off those judgments , which our adding new and unheard-of abominations to the old stock of our former crying sins , must have brought down upon us , even in fire and brimstone ? in opposition to all these , by which we are filling up the measure of our iniquities , we have still the tears and prayers of many in and about this great city , which support and preserve it , more than even the trade and industry of the citizens . we have the noble charities of those whom god has bless'd among us , which ascend before the throne as a sweet-smelling savour ; we have the grateful prayers and thanksgivings of such as having no other returns to make for what they receive , may be supposed to offer these up heartily for their benefactors , and for this city in which they find such mighty comfort and relief . these do still keep off the judgments that otherwise we should long ago have smarted under ; and therefore here is a proper place to make a stand , and to set before you what the worthy governors of those endowments have done for this last year , that so those whom god has eminently bless'd , may see what is reserved for them yet to do . a true report , &c. it remains now to consider the measure by which we ought to pursue our charity : as we have opportunity , or according to the other reading , while we have time . every time of our receiving special blessings from god , whether in our spiritual or temporal concerns , chiefly when unlook'd for , and great successes in our affairs , do as it were surprize us , we ought to reckon a special opportunity for doing good : we have then a new capacity put in our hands . if those who meet with particular blessings are yet so straitned , that they having nothing to spare , express their willingness to give liberally if it were in their power , even that will be accepted by him who in such a case does certainly take the will for the deed ; but that is never to be expected , when it is in our power to do as well as to will : then not to do , and only to pretend to will , is but to mock god. when fit occasions and proper objects come in our way , at a time when we feel we have it in our power to do good , we ought to look upon that as a determination of providence , to lodge the good that we are disposed to do , on such objects : when at any time we re-double our prayers with more than ordinary vehemence , for any deliverance or blessing , we ought to proportion some overplus in our charity , to the grace that we then beg from god. we may expect that our prayers shall be best heard , when we open our ears and our hands to those who call to us . as we would desire that god should prevent us with his favour , we ought to seek out the necessitous , chiefly the domesticks of this family , to prevent them with our liberality . we ought not to shake off pressing occasions , that call for present help . in such cases often a delay is a denial ; the opportunity may be lost for ever . the invitations of providence , in some happy encounters , are to be tenderly received as special favours , and to be carefully managed . so far we ought to be from letting them slip from us , that we ought to seek them out , and to wait for them . the improving these , is as it were the putting god in our debt , or rather the putting us out of his . we ought to reckon it a favour when he sends any of his family to us in his name . we ought to receive them well , and to dismiss them the better for his sake , in whose name they come . under all our plenty , we cannot have a surer indication , that it is sent to us , and bless'd of god , than that we have it in our will as much as it is in our power , or rather more than our power reaches to , to do all the good with it that possibly we can . this is one article in making up our accounts , which we may then do with joy , when we feel a heartiness in our bounty ; that we part with it , not only easily , but cheerfully ; that it is not extorted from us by importunity or decency , but is given with a willing heart ; and that in the measure of it , we feel a disposition to give rather more than less than our condition can afford . nor are we to complain that opportunities return too thick upon us ; but are rather to rejoice , that when we have dispersed abroad , a new harvest returns soon after that sowing . after all , there is prudence and discretion even in this , and bounds must be set to it , within which we ought to restrain our selves : but so few are apt to exceed on this hand , that there is little occasion to insist much upon it . the other reading of the word is , while we have time : as long as we live , and have the free use of that plenty with which god blesses us . death will quickly come upon us , and then perhaps a fraudulent man or an usurer , when he can enjoy his wealth no longer , will think of redeeming his iniquities by some endowment , in which he may intend both to gratify his vanity , and to quiet the horrors of his conscience ; but restitution were the better and the more necessary cure , since it is as it were a calling god to share with them in their unlawful gains , when they offer him some part of them , before they have endeavoured to make restitution to the righteous owners , whom they had defrauded . such endowments coming from defiled hands , will not be accepted . it is true , if a special restitution , after a life of numberless and small injustices , cannot be made , a liberal distribution will be accepted of god , if made without the superstitious conceit of compounding with him : yet that which is made by men in health , who outlive their parting with it , looks liker a willing sacrifice , than that which is only let go to pious uses , when they can hold it no longer . it savours too little of charity , and too rankly of vanity , to hoard up and to give nothing during one's life , that he may have wherewith to leave some splendid piece of magnificence at his death . while we have time therefore , that is , while we live and are in health ; while we see objects that call aloud upon us , and that perhaps perish for the want of that which is in our power to give them ; let us shew a pleasure as well as a zeal in good works ; for this is the only part of our wealth that we may be said in some sort to carry along with us into another world ; our works will follow us ; and the friends whom we have made by our mammon , will be ready to receive us into their eternal habitations . another view of the word while we have time , is , in this our day , knowing the time . we are now again in peace , and all things considered , in a high degree of plenty . we do not know how long the present quiet shall continue , or how soon the clouds shall return after all the rain that is fallen . whatsoever our dangers or difficulties have been , they are now over , and we forget them , and take little care to provide for the evil day , which may be much nearer than we will suffer our selves to think it is . a shaking may come that may drive us from our seats and our wealth : it is not hard to apprehend from what accidents , and by what hands the evil day may come . the best way to prevent it , is to think often that it may come ; and instead of hoarding up a great deal , which may prove only the heaping up of treasure , both to invite and to glut our enemies , instead of the profusion of waste and riot , of luxury and vanity , to be laying it up in such acts of charity as will stand us in more stead in the evil day , than the best secured wealth we have ; we will then the more easily bear want if we use our present abundance well . have other national churches been plucked up by the roots , and scattered all about in strange countries , and why may not we expect some such dreadful sentence , cut it down , why cumbreth it the ground ? it will be the easier to us to encounter some such calamity , if while we have now both time and plenty , we use it prudently , and bestow it charitably : we may then with confidence trust that god will raise up , even in strange countries , benefactors to us , if we do now deal our bread to the hungry , and hide not our selves from our own flesh . in a word , it will be the more easy to part with the remnants of our wealth when we have accustomed our selves before-hand to make liberal distributions out of it , and to live upon a small part of it , especially for those who have secured the best part of it , where neither rust nor moth doth corrupt , nor thieves break through and steal ; and so have the promises both of this life , and of that which is to come . to conclude with the words that go before my text , whatsoever a man soweth , that shall he also reap . 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 . therefore let us not be weary in well-doing , for in due season we shall reap , if we faint not . finis . books printed for ri. chiswell . bishop patrick's commentary on genesis , exodus , and leviticus . in three volumes . quarto . — on numbers , is in the press . archbishop tillotson's first , second , third , fourth volumes of sermons . published from the originals . by dr. barker . — a fifth volume is in the press . dr outram's twenty sermons . published by dr. gardener , now lord bishop of lincoln . the second edition . dr. hezek . burton's sermons and discourses . published by archbishop tillotson , with an account of the author . in two volumes . octavo . dr. conant's sermons . in two volumes . 8vo . published by bp. williams . dr. william wake 's sermons and discourses . octavo . dr. henry bagshaw's diatribae , or discourses upon select texts against the papist and socinian . octavo . mr. henry wharton's fourteen sermons preach'd at lambeth chappel before archbishop sandcroft , in the years 1688 , and 1689. with an account of the author's life . — a second volume containing his remaining sermons , is in the press . the fathers vindicated , or animadversions on a late socinian book , [ the iudgment of the fathers touching the trinity , against dr. bull 's defence of the nicene faith ] by a presbyter of the church of england . the bishop of sarum's sermon before the king on christmas day , 1696. on gal. iv. 4. — his lent-sermon before the king , 1696 / 7. on ephes. v. 2. — his thanksgiving-sermon for the peace , before the king , on december 2. 1697. on 2 chron. ix . 8. a new account of india and persia , in eight letters , being nine years travels , begun 1672 , and finished 1681. containing observations made of the moral , natural , and artificial estate of those countries : namely of their government , religion , laws , customs . of the soil , climates , seasons , health , diseases . of the animals , vegetables , minerals , jewels . of their housing , cloathing , manufactures , trades , commodities . and of the coins , weights , and measures , used in the principal places of trade in those parts . illustrated with maps , figures , and useful tables . [ this is in the press , and will shortly be published ] scriptorum ecclesiasticorum historia literaria , facili & perspicuâ methodo digesta . pars altera quae plusquam dc scriptores novi , tam editi quam manuscripti recensentur prioribus plurima adduntur ; breviter aut obscure dicta illustrantur ; rectè asserta vindicantur . accedit ad finem cujusvis soeculi conciliorum omnium tum generalium tum particularium historica notitia . ad caelcem verò operis dissertationes tres , ( 1. ) de scriptoribus ecclesiasticis incertae aetatis . ( 2. ) de libris & officiis ecclesiasticis graecorum . adjecti sunt indices utilissimi scriptorum & conciliorum alphabetico-chronologici . studio & labore gulielmi cave . s. t. p. canon . windesoriensis . fol. * this book will be finished in trinity term next , and is intended to be published by subscription , with advantage to the buyer . proposals will shortly be published . or some time before the book will be extant . charity and integrity of life the pure essentials of christian religion: or meditations on james i. 27. by t.g. m.a gregory, thomas, 1668 or 9-1706. 1696 approx. 38 kb of xml-encoded text transcribed from 16 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a42084 wing g1931 estc r215986 99827741 99827741 32164 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a42084) transcribed from: (early english books online ; image set 32164) images scanned from microfilm: (early english books, 1641-1700 ; 1848:37) charity and integrity of life the pure essentials of christian religion: or meditations on james i. 27. by t.g. m.a gregory, thomas, 1668 or 9-1706. [4], 27, [1] p. printed by j. bradford, for the author, london : 1696. t.g. = thomas gregory. reproduction of the original in the lambeth palace library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -n.t. -james i, 27 -commentaries -early works to 1800. charity -early works to 1800. christian life -early works to 1800. 2007-11 tcp assigned for keying and markup 2008-02 spi global keyed and coded from proquest page images 2008-07 olivia bottum sampled and proofread 2008-07 olivia bottum text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion charity and integrity of life the pure essentials of christian religion : or meditations on james 1.27 . by t. g. m. a. but to do good , and communicate , forget not ; for with such sacrifices god is well pleased , heb 13.16 . london , printed by j. bradford , for the author , 1696. to the most reverend father in god , thomas , by divine providence , archbishop of canterbvry . religion being of that great excellency as to teach us the love of god , and our neighbour , how to reverence him , and how to be tender-hearted to our brethren , so as we may best enjoy our selves , and benefit others , i hope you will be pleased not to refuse this ensuing discourse a just title to your patronage . 't is true , they who go back from these duties of exemplary piety and charity , neither regard what rules they have prescribed , nor what practice they have directed , nor do they regard any thing that carries the face of love and true munificence , and are only valiant in breaking those laws , which heaven hath made eternal , such a sort of men have commonly great judgments denounced against them . they are depriv'd of the divine protection here while they live , and after their death no man lamenteth . but on the contrary , many blessings and rewards are entail'd upon pious and liberal , the favour of god in pardoning our sins , a promised security from incumbent evils , a bountiful support under afflictions , and at length a certain reception into eternal glory . cornelius was heard for his devout life and alms-giving . but that i may not be too prolix , if you discern any imperfections in the copy , let not these celestial graces , for my sake , fall under any imputation , that need no such advocate as i am , or such a common pen , but one from an angel's wing to advance their esteem . there 's a beauty in holiness beyond that of state , and a glory in humility above the proud inscription of monarchs ; both these wait upon charity and integrity of life , and are the only ornaments of our christian profession . but here that disrespect you have to the disregarders of these duties , puts a stop to my pen , forbidding me to be too curious in the description of these graces , which are so eminently visible in your life and conversation . so that hoping your candour and good temper will give a favourable reception , to what i have offered , i humbly take my leave to subscribe my self your grace's most obedient and faithful servant , t. gregory . james 1.27 . pure and vndefiled religion before god and the father , is this , to visit the fatherless and the widow in their afflictions , and to keep himself vnspotted from the world. whoever he be that looks into his bible , with a sincere design , of receiving any benefit unto himself by so doing ; ought in all reason , to avoid all foolish and unprofitable disputations , things that gender strife : and in good earnest apply himself to the practice of his duty , to obey when god calls for his obedience ; for the scripture was not written to beget pride and disputes , but charity and humility in the minds of men. the gospel was design'd , not only to exercise the understanding , but also to influence the will , and entirely to engage the affections in heavenly matters , in a practical system , wherein we are told that our very thoughts are to be subject to the obedience of its author . and if we heartily believe and consider , that nothing else but unfeigned purity can recommend us unto god , if we take it for granted , that without holiness no man shall see him : we have little reason to admire our saviour calls his people little flock , and that but few enter in at the streight gate ; for if so be religion is to overcome the world , to be heavenly minded , or in few words , to be like god , what will become of the greater part of mankind , who are so much unlike him ? what man is instructed for the kingdom of god ? who then can be saved ? shall we rise again to the resurrection of the just ? lord thou knowest ! if so be religion be pure and undefiled , and admits not of the least vicious immorallity , 't is to be feared that many men continue very wicked , while they go under the sacred names of christians . for how is the faithful city become an harlot , it was full of judgment , righteousness lodged in it , but now murder . thy silver is become dross , and thy wine mixt with water . thy princes are rebellious and companions of thieves ; every one loveth gifts and followeth after rewards , judge not the fatherless , neither doth the cause of the widow come before them , isa . 1.21 , 22. what then shall we say ? shall we condemn the religion of the blessed jesus , because iniquity does so much abound ? god forbid ; his religion is like himself , without spot or wrinkle , 't is holy , just and good , but men corrupt it to their own destruction . if you cast an eye back upon the 13th verse of this chapter , st james will tell you , that no man must say that he is tempted of god , that is , let no man charge god with his sins ; if men engage in any wickedness , be it to themselves , for god cannot be tempted , neither tempteth he any one ; but every man is tempted when he is drawn away by his own lust and enticed . we may therefore spare our selves the trouble of searching out the causes of our miseries , the plague is in our own heart . the lust of our mind when it hath conceived , bringeth forth sin ; and sin when it is finished bringeth forth death . this text is very full and comprehensive , denoting the whole of the christian doctrine in very few words , and also of admirable weight to fortifie the christians against the errors and heresies of those times , particularly to oppose the prevailing sect of the gnostick heresie , which our apostle here refers to , and which for sensuality and open wickedness was the greatest deformities that ever clouded the beauty of the church : for this sect were a people that did allow their converts a greater liberty in their lifes , than christians did admit . the apostles preacht up a good life as necessary to salvation , but these on the contraty did assert , that a man might be a christian , and at the same time use the utmost freedom with the greatest epicure : upon this score they gain'd ground in those early times , they found the people very tractable and easie to be wheedl'd to such a licentious creed , when they did affirm that a man may love the world more then god , it was no hard matter in those times to gain proselites ; such pallatable pleasing drines were swallowed without much consideration . but the apostles of our lord , who had conversed with their master , and had the greatest reason to know his sense of things , are clearly of another mind , which all have with st james in opposition to these libertines , acquainted us , that religion which must render every man acceptable to god , is pure and undefiled , and consists in visiting the fatherless and widow in their afflictions , and to keep himself unspotted from the world. the words will oblige me to do these twothings . 1 st , in general to shew that religion which we must ever hope to please god with , is pure and spiritual , without mixture of hypocrisie or sensuallity . 2 dly . that charity to the needy and purity of life are the essential parts of this religion , which are explicitly delivered in the text : the former in these words , visiting the fatherless and widow : the latter in these , keeping himself unspotted from the world. first , i am to shew in general that the religion whereby we must ever hope to please god , is of untainted purity , without any mixture of hypocrisie , or sensuallity . in order to which i hope i may take for granted the being of a god , which thing being pre-suppos'd as a truth , it is hardly to be conceived , how a man can well satisfie a bruitish and irrational deity , that will be imposed upon by his creatures , and worship'd at any rate . how is it possible for a man to believe that god should approve of vice , or any wise connive at the practice of it . but admit a man be so absurd , and so offer violence to himself , the scripture is so plain and convincing , proclaiming the divine displeasure against every thing that is evil , hypocritical and unsincere , that he that owns the former , cannot deny the latter , that is in words at length : he that believes the truth of the scriptures , that god does not equivocate with mankind , but speaks as he means ; that man must of necessity confess that nothing can be a pleasing sacrifice to god , but what is spiritual and holy , and by strong consequence that every thing of what stamp soever that is not real and honest , is an abomination in his sight , and is so very plain that he that runs may read it . for how often does the almighty declare by the mouth of his holy prophets , that no wickedness shall dwell with him , for thou art not a god that hath pleasure in wickedness , neither shall evil dwell with thee , psal . 5.4 . whoever hath been acquainted ever so little with the holy scripture , cannot but have observed it to be the usual stile thereof , even under the jewish dispensation : though the outward worship for some reasons , which i cannot now stand to repeat , was different from that now required at our hands in the christian church . god made a solemn declaration against sacrifices , isa . 1.12 . when ye come before me , who hath required this at your hands to tread my courts ? bring no more vain oblations , &c. which was to shew that this was not that which god required of them alone ; for by reason of the jews obstinacy , the gracious and merciful lawgiver was pleased to condescend to their capacities , and to command them the observance of those things as were most likely to keep them in a tollerable subjection , the primary institution of those spiritual observances , was no otherwise design'd then to gratifie their pallates ; for even under the law , obedience was most suitable , most acceptable to the divine nature , and therefore we find that god calls for other things from them , such as these , wash and be clean ; put away the evil of your doings before mine eyes : cease to do evil , learn to do well : seek judgment , deliver the oppressed ; judge the fatherless . these are substantial duties , such as became the majesty of a wise god to demand , and an obedient people to perform . and if the divine wisdom exacted internal holiness from the stubborn unmannagable jew , much more now from us under the gospel . when our saviour discoursed the woman of samaria , john 4.23 . he was pleased to say that the hour was come , when the true worshippers should worship the father in spirit and truth : whence it is natural to infer , that the religion which we ought to pay to our heavenly father , is not born of noise or art , but a new nature in forming the minds of men , whereby we are taught to know him ; and knowing god , to love him with all our soul , and with all our strength , and to conform our selves as much as we can to that perfection which is eminently in god , the imitation of him in living well , being the best means of arriving to some likeness , beholding the glory of god , we are transformed into the same image . 't is true indeed , the jews did expect the messiah should have alarm'd the world with drums and trumpets , and that he should have marched through the world , as it is reported victorious hannibal did sometimes through the alps , making way where he found none , planting his gospel by force of arms ; but judging this way to be more military than religious , he publickly declar'd before pilate the governour , that his kingdom was not of this world , joh. 8.36 . 't was not such a one as the jews were afraid of , a government set up to destroy that of herod , but a spiritual throne to be erected in the hearts of his chosen people , to influence their lives , and make them fit heirs for the kingdom of heaven . that religion which the most meek and innocent lord planted in the minds of men , obliges its professors to pass quietly and inoffensively through this world , and by the most safe and prudent , the most pious and excellent methods , to steer their course to happiness , to lay hold on eternal life . this engages men heartily to the obedience of their superiors , it possesses the mind with universal charity , with the most profound meekness and humility , it does not gratifie any impotent silly passion in man : we are all by nature inclined more or less to that dreadful act of revenge ; we are apt for every trifling disgust , to call to the earth to swallow up our adversaries , as it did sometimes korah , dathan and abiram . but it is the singular prerogative of the gospel , to quiet and allay even this troublesome vexing inclination of revenge , by teaching us to overcome evil with good ▪ well then , suppose a man to be rich and mighty in the world , and to be affronted by a poor creature . let him call to mind , that he is a christian as well as a rich man ; and what his greatness as a rich man might justly abhor , his charity as a christian might be willing to bear what his power as a great man might tempt to revenge , his charity as a christian might teach him to forgive . this is the condescending spirit of the gospel , different from that which by nature we can have . there is no wickedness which is not effectually restrained by it , not the least virtue which receives not a generous encouragement from it . and now does not this religion sufficiently recommend it self to mankind ? need it any thing else to court our affections ? the heathen were so very sensible of the worth of religion , that they always stil'd their denfensive war , pro aris & focis : they plac'd their altars before their hearths , their churches before their estates and houses . and if they so highly valu'd a false foppish religion , how shall we ever set a just value upon the true , the pure , the undefiled religion of christ ? that religion which we contend for before god , that which spreads it self through all the parts of the soul , engaging the whole man in a fix'd , steady , and constant course of righteousness . and now i am come to speak of the parts which are essential to it , the first of which is charity to the needy . upon which the holy scriptures throughout do give a higher preference than any other duty . solomon himself , the richest monarch that ever reigned in jerusalem , and the wisest of the eastern sophies , no less a prophet then a king , teacheth us , eccles . 11.4 . cast thy bread upon the waters , and after many days shalt thou find it . commentators agree ; that these words of the preacher , cast thy bread upon the waters , exhort us to the relief of all such as are distressed . we may find that bread may be taken for alms , if we converse with the hebrews the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; lehem , which we commonly translate bread , is taken in the scripture for all sorts of provisions ; in that sense you may read in deut. 8.3 . lehem signifies the flesh of beasts sacrificed . lev. 3.11 . it is used for the fruit of trees , jer. 11.19 . lehem is taken for the fodder of cattle , psal . 14.7 . because the hebrew language consisting of few words , one word did bear many significations . so that this word lehem amongst the jews , did import all manner of subsistence , every thing that man or beast us'd to live upon . in which sense it is taken in the lord's prayer , and in a larger sense , there implying not only the necessaries of our body , but also that angels food , ( that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , luke 12.13 . ) the blessed sacrament , by which our souls are nourish'd to eternity . the word waters also admits of divers interpretations : yet without doubt all objects of charity are here design'd by it , that is the several parts of mankind , all such as appear poor , infirm , or any way miserable , all that are destitute of friends and comfort , that with dejected countenances implore your pity . you shall find it after many days . for encouragement , their are present remunerations for those that are charitable ; they shall have their wishes very much gratify'd in this world , and in the world to come , their hopes shall expire in a happy fruition . thou shalt live many days to do good with thy riches , and when thou hast finished thy course of multiplying good offices to thy brethren ; then after many days thou shalt find an heavenly treasure , to the accomplishment of thy felicity . if we come into the new testament , we shall see it full and replenisht with frequent exhortations to this duty , and proportionable rewards annexed . if you are pleased to read over the writings of st. paul , especially his 13th chapter of his first epistle to the corinthians , you will find that the glorious fabrick of christianity is founded upon charity ; 't is not only a single grace without , but all the virtues wrapt up in one word . this does all the work. it is the salt wherewith we are seasoned . without charity we can neither be good christians , nor dutiful subjects : without this , we do expunge our selves even out of the catalogue of christians , & de facto , put our selves into that of infidels . so true is that of the eloquent apostle , if we have all other things in a most ample exquisite manner , and have not charity , we are as sounding brass , and a tinkling cymbal . but it is not my design to speak of charity in so large a sense , as it condemns all unmerciful censuring of other mens actions , or as it forbids every pitiful unchristian revenge , but as it particularly relates to the relief of our brothers necessities ; and that taken in this sense , is a considerable branch of our religion . but some may peradventure think that rich men are only concern'd in this duty , as having wherewithal to exercise their charity , and consequently that the poorer sort are excluded from having any share in it , being themselves meer objects of pity . but did we allow of this foolish way of arguing , we should be forc'd to confess , that our saviour christ was the most miserable person upon earth , who was so very poor , that he had not where to lay his head. past all peradventure , god who is the author of our faculties , every man in some measure may be beneficial to mankind . insomuch that men of all qualities , high and low , rich and poor , are to their power concerned to consult the necessities of mankind . many are the afflictions which are incident to man in this life . when the unjust man enters into the field of the fatherless , and removes the old land-mark . here is an opportunity for the states-man to shew himself a pattern of good works , in being like god , who helps those to right , who suffer wrong . when the simple is out of the way , that is an occasion offer'd to the learned to recover a soul , which our saviour died for . let him restore such a one in the spirit of meekness , by advice and counsel . let him endeavour to turn the hearts of the disobedient to the wisdom of the just . this is to be like him who came to preach the gospel , who came not to call the righteous , but sinners to repentance , and went about doing good. when the aged and orphans are in want , then let the rich man glory in his riches , by filling the empty bowels , and relieving the gaping necessities of the poor , and to lay up a good foundation for the time to come . and now what can the fatherless and widow do ? are these poor creatures capable of being useful in their generation ? can they make any grateful compensation or return to their benefactors ? yes , certainly , the meanest peasant in his cottage may in some sense oblige the prince in his throne , that is by their prayers , to which the divine goodness seemeth to bear an extraordinary regard in scripture , psal . 69.33 . the lord heareth the prayer of the poor and destitute , and their cry is not hid from him . and did we thus in our several stations and capacities , study and delight to do good , and promote the welfare of our brethren , how happy should we be ? there would be no leading into captivity , no just matter of complaint in our streets . 't is our duty to act thus , 1 st . as we are men. 2 dly . as we are christians . first , nature it self hath made such alliance between man and man , as are not to be broken upon every trifling disagreement . if there were no other tie than that of common humanity , it is plain that that will highly oblige us to stand in the gap , to prevent , if we can , a brother's ruine . 't is not below any man , to stoop to kind and neighbourly offices . nam pari sorte nascimur . virtute distinguimur . nature hath plac'd all mankind upon a level . though providence , for some wise and necessary ends , hath distinguish'd our stations , placing some upon plain , others upon rising ground : some in a high , others in a low condition : yet we are all plac'd within the reach of god's power , he that may humble the most proud and lofty . it may be one day or other our own case to be in want , and therefore it is an act of common prudence and policy to relieve a brother : and this is not a thing spoken at a venture , but upon sound deliberation , and from the nature and circumstances of our state here below . heb. 13.3 . remember them that suffer adversity , as being your selves also in that body . this is so reasonable a duty , as to neglect it , is to sink below nature , and to be inconsistent with our selves , as we are men. and if so , then it will be unnecessary to heap up scriptures , to prove it our duty as we are christians , for from the beginning it was not so , though the gospel hath much enlarg'd and improved it . abraham , lot , job , these were very eminent examples of this duty under the law , in entertaining the fatherless into their houses , and inviting the poor to their own tables . but if any pretend that this is of jewish concernment , and not so much relating to the time of the gospel , which is not a law of works . our saviour will reply , that he came not to destroy the law and the prophets , but to fulfil ; not to banish charity out of the world , but to improve it , to enlarge its empire among the sons of men. so that to exercise charity , is to follow the very steps of our saviour , and to obey the dictates of our supream master . of so great worth and truth was this fundamental truth in his account , that he seems to assign men's portion in the next life , according to their charitable acts in this , matth. 25.35 . for i was an hungred , &c. the pharisees , those devout hypocrites , were seemingly exact , dividing the hair in religion ; but our saviour was pleas'd to give them a more compendious , as well as a more safe way to be religious , luke 11.41 . give alms of such things as you have , and behold all things are clean to you . they are efficacious to press and exhort us , as it is possible for words to be , or men to conceive . how comes it to pass then ( that considering the frequent inculcations of the gospel to this in every page ) men are generally so uncharitable . chiefly from these two reasons . first , because men entertain a false notion of charity , placing of it purely in bare wishes and compassionate affections . secondly , because men are pleas'd to pass by charity as no part of religion . both are absurd and very prejudicial to the growth of piety amongst us . some men are apt to stile themselves charitable , when they do no harm , by a meer abstinence from evil ; but let no man deceive himself . when we are commanded to love our brother , 't is not only forbidden us to hate him , but we are commanded to omit no opportunity of expressing our love by our actions ; to love in deed and in truth . certainly , you would judge that man unchristian , who seeing his neighbours house on fire , would not assist and contribute his endeavours to the quenching of it . it is preposterous for us to hug our selves with the thoughts of being righteous , when really we are not ; not to relief the poor , is to oppress him ; not to heal his sores , in a scripture dialect , is in effect the same , as to wound and lash him . you know the parable , luke 10.30 . he that went down from jericho , and fell among thieves , stript of his garments , and half dead ; the priest went that way , saw him , and passed by on the other side ; the levite also came and looked on , and that was all . these men , the priest and levite , added nothing to his miseries , they left the poor man as they found him : and were they charitable ? they were so far from being charitable , that to my apprehension , they were little better then the thieves that robb'd him . this i mentioned on purpose to let you see that religion does not consist in pure negatives . 't is not enough to shake our heads at the calamities of our neighbour , and to please our selves that we were not accessary to his ruine ; we are to behold the good samaritan , that took compassion on him , that bound up his wounds , brought him to his inn , and took care of him . we are commanded by the great exemplar of charity , to go and do likewise . some are pleas'd to pass by that duty , counting it an undervaluing of the blood of christ , and a beggarly way of going to heaven . but i think it is very sad , if we can find in our hearts to part with nothing for his sake , that parted with his life for ours . prayers alone cannot attone his displeasure , though we are not to look upon them as fruitless and unnecessary ; however , i speak this to stir up your minds , by way of remembrance , that we are not to expect the favour of a holy and wise god , by the meer importunity of our devotion , without conscience of obeying his commands . these two have a reciprocal influence upon each other . the worship of god without obedience , is vain . so obedience without worship is impossible . tho' we break our hearts in prayer , all our most zealous passionate addresses without charity and purity of desires , will infallibly perish in the air : so true is that of the psalmist , if i regard iniquity in my heart , god will not hear me . to do good therefore , and communicate , forget not ; for with such sacrifices god is well pleased . and so i am come to the second essential part of religion to keep himself vnspotted from the world , which consists in purity of life . this is a precept which seems at first sight to stagger the best christian ; for considering all the inviting allurements of this world , the pleasures and the profits of it . who among the sons of men can believe himself able to renounce all ? is it possible for flesh and blood to forego houses and estates , is it seen to attempt it ? this seems to cut off the sinews of our endeavours , and to lay asleep the powers of the mind . with men this is impossible ; but if we look up , with god all things are possible . to prevent misapplications therefore , two things are necessary to be considered : first , that there is no absolute state on this side heaven : no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in religion . i mean a hitherto thou shalt go in holiness , and no further . the apostle saith , grow in grace . but how long , not a word of that ; we are to be still doing , till we come to heaven , whose happiness consists in vision . we are not to pretend to apostles purity , as the blessed angels are called pure . while we are in the body , corruption will be found in us . it was the peculiar of christ , who was god as well as man , to say , the prince of this world hath nothing in me , john 14.30 . 2 dly , we need not employ our care to keep our selves from all the things of this world ; for 't is not the property of every thing in it to stain and defile the soul. we are allowed a free genuine converse to love as brethren , nay to love the world , but always with this proviso , that we do not equal that with our love of god. we are then to use our utmost endeavours , to bring the body under the command of the spirit , by keeping our selves free from worldly pollutions , that is the lust of the eye , the lust of the flesh , and the pride of life . this being well considered , we cannot despair of attaining a perfect conquest over the world ; for whatever ought to be the object of our just and reasonable desires is allowed us in it . but with what armour shall we fight ? by what means shall we lay hold upon the crown ? st. john will tell you , that it is by faith , in the son of god. who is he that overcometh the world ? it is he that believeth that jesus is the son of god. the israelites as long as they thought upon the gyants and anakims , were not convinced of the possibility of conquering the land of canaan : so may it fare with us , if we insist only upon the difficulties of our christian warfare , that there are strivings without , and strivings within : our spirits may flag . but if we muster up the auxiliaries of our most holy faith : when we compare our assistants with the difficulties : that as their is a devil without to tempt us , so their is a spirit within to help our infirmities , and a god above to intercede for us , we have just reason to be of good cheer , to deny our selves , and to go on to perfection , knowing that we shall reap in due time , if we faint not . it was an excellent advice of the son of sirach . my son , if thou come to serve the lord , prepare thy soul for temptation , eccles . 2.1 . he that desires to arrive at a good degree of holiness , must call in all the forces of his soul , for so noble atchievements , prepare himself to go to battel against his enemies . to subdue our passions , to break off old habits and customs , is not a work so easie , as that may be effected in a moment : all which is included in this , in keeping our selves unspotted from the world. we cannot do all this in a hurry , but must be exercised in this great work day and night . it must be confest that our saviour's own disciples were not so mortified to the world , but they did contend among themselves , who should be greatest , being bred in the jewish religion , which was attended with temporal promises , but having fully understood the design of their master's coming , how holily and humbly , how meekly and inoffensively did they walk through this treacherous world . the heathens called the christians a company of ideots , for abandoning the pleasures of this world for some future contingencies , as they term'd those of the world to come . this may be tollerable in pagans , but their are no motives that a christian should be in love with this life . for he that believes that eternal damnation is due to any sin , cannot consider this , and gratifie a lust . he that stedfastly believes that the wrath of god shall be executed upon those that obey not the gospel , will not , if he might be master of the whole world , lose his own soul ; such a man is above temptation , will resist all the charms of sensuallity , as religious joseph did the importunities of potiphar's wife , with a how shall i do this wickedness , and sin against god ? so remarkable and heroick was the mortification of the primitive christians , so little regard had they to the concerns of this life , that as soon as they were convinced that there was another , immediately upon this joyful news , as many as had lands and estates , sold them , and brought the money and laid it at the apostles feet , acts 4.34 . and if believe the same blessed resurrection , why are we so concerned for our lands and possessions ? why do we tremble every moment least the darlings of ours be snatched away from us ? is it not because our affections are not yet on things above , but on things on earth . and now having done with the text , and seen that the religion which must fit us for the kingdom of heaven , is holy and undefiled ; what remains on our parts , but that we seriously engage our selves in the actual practice of it , which will bring us in many and mighty advantages , 1 st , besides the particular influence it will have upon our selves , by establishing a firm peace within a good conscience , of having done our duty , which is the most sure refuge in time of need . it will also have a mighty force upon strangers to the commonwealth of israel ; if we delight our selves in doing good . those men that will not come to our churches to hear us what we speak , may in our streets , by seeing what we do , in a manner convinced of the truth of our doctrine ; when they see that our eyes are lent to the blind to direct them , when they see that our feet are lent to the lame to support them , when they see that we part with a coat to him that hath none , they will say god is in this people of a truth , surely the fear of god is in this place . so that what our doctrines can neither convince nor convert , our actions may do both , our lives serving instead of arguments to convince unbelievers , that we are of the houshold of faith. 2 dly , if we cannot arrive to this , to gain proselites to the faith by our exemplary piety , yet this at least will be the blessed effect of it , we shall thereby infallibly stop the mouths of gainsayers , and defeat the hopes of our adversaries , if so be charity spreads it self like the thriving mustard-seed in the parable , in our cities , and in our families . how happily , how safely , should we lodge in the fruitful branches thereof . if we strive like the angels of god , to love each other ; if we sincerely practice this pure religion , our adversaries shall never prevail against us . this little island shall continue as it is this day , the mark of envy to all the nations round about us . the abominations of desolation shall never stand in the holy place . if we do our duty , god will not fail to manifest his care for sin ; he will shew that he loveth the gates of sion more than all the dwellings of jacob. 3 dly , and lastly , the practice of this most holy religion , will not only secure us from danger , but also procure us everlasting happiness hereafter . charity and purity of life are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things that accompany salvation as the apostle speaks , without these and the benefits of his death , we cannot be saved ; and with these we cannot be damned : these will seal happiness to our dust and make us immortal in the grave . by the tenour of these graces we are in actual communion with the church militant here on earth , and without which we must never hope to be made members of the triumphant in heaven . finis . the excellency of publick charity a sermon preach'd before the university of oxford in new-college-chappel, on the feast of the annuntiation, 1697 / by h. downes. downes, henry, 1667-1735. 1697 approx. 49 kb of xml-encoded text transcribed from 18 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-10 (eebo-tcp phase 1). a36484 wing d2080 estc r25006 08713224 ocm 08713224 41645 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a36484) transcribed from: (early english books online ; image set 41645) images scanned from microfilm: (early english books, 1641-1700 ; 1256:15) the excellency of publick charity a sermon preach'd before the university of oxford in new-college-chappel, on the feast of the annuntiation, 1697 / by h. downes. downes, henry, 1667-1735. 33 p. printed for charles harper, london : 1697. reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng charity -sermons. sermons, english -17th century. 2006-10 tcp assigned for keying and markup 2006-11 apex covantage keyed and coded from proquest page images 2007-01 celeste ng sampled and proofread 2007-01 celeste ng text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion the excellency of publick charity . a sermon preach'd before the university of oxford , in new-college-chappel , on the feast of the annuntiation , 1697. by h. downes , m. a. and fellow of the said college . london : printed for charles harper , at the flower-de-luce over against st. dunstan's church in fleetstreet . m dc xcvii . psalm cxii . vers . 9 , 10. he hath dispersed abroad , he hath given to the poor , his righteousness endureth for ever , his horn shall be exalted with honour . the wicked shall see it and be grieved , he shall gnash with his teeth and melt away , the desire of the ungodly shall perish . to consider the excellency of charity in general , and that variety of strong motives which engage to the practice of it ; how powerful the language of nature is on its behalf , and how much more so the word of god ; to consider , that to refresh the bowels of our brethren is to give ease and comfort to our own , and to shew compassion to others an happy means of taking pity on our selves ; nay that our bounty to the poor is truly lending unto the lord , and relieving those wants which he is pleas'd to tender as his own ; to consider what good dispositions this excellent grace argues , and what good effects it every where occasions ; how great the present reward of it is , and how much more so its future shall be . this would be of too large a compass for a single discourse of this nature , i shall therefore confine my self to the consideration of the peculiar excellency of publick charity , and it may not be improper in this place , at this time , and on this occasion , to attempt to shew the great charity of public foundations , particularly of that kind , the benefit of which most that hear me this day enjoy . he who hath in these respects dispersed abroad and hath given to the poor , his righteousness endureth for ever , his horn shall be exalted with honour , though the wicked shall see it and be grieved . from whence i shall take occasion to discourse , first , of the great charity of publick foundations , especially of those which are nurseries of learning and religion . secondly , of the peculiar honours they reflect upon the founders of them . thirdly , i shall enquire into the reasons why , notwithstanding all this , these places and the persons who more immediately enjoy the benefit of them , have been in all ages , and still are the objects of many peoples hatred , envy and ill-will ; of these in their order . and first , of the great charity of publick foundations . as god has put strong principles in every man to engage him in the great work of his own preservation , so , ( because in some cases he may in no sense be able of himself to help himself ) he has both by instinct and precept subjoin'd the care of others to his own ; making men mutual assistants to one another towards the support and well being of the whole . now those persons who to this purpose do most effectually labour for the publick good , not only seeking their own but others welfare , and do the most to repair the ruines which sin has made , these are the great benefactors to mankind , the supporters of kingdoms and the pillars of the world. of this sort are they who not content to extend their beneficence to some few round about them , move in a larger sphere , and consult the good of multitudes not only of the present but of future generations ; who desire and endeavour that the effects of their charity may endure as long as the wants of men , and that their miseries may not outlive the provision which these make against them ; who provide lasting encouragement to labour , or a sure refuge to those that cannot work ; that contrive the most effectual ways that no man may be useless , but serviceable , at least not a burthen to the commonwealth ; who are ( as holy job was ) eyes to the blind , and feet to the lame , and a present help to those whom the providence of god has thrown upon the mercy of others , and made it both a duty and pleasure to administer to their necessities . i believe i need not say much to evince the great charity of erecting hospitals , and such public edifices for their relief whom god's providence has disabled from relieving themselves ; their miseries are apt to make deep impressions upon our souls , and we easily see and feel the excellency of that charity which removes such pitiable objects out of common view , which binds up their sores , pours oyl into their wounds , and prevents their infirmities from being afflictive to others , and as much as may be from being grievous to those that bear them . now the yernings within our own bowels do not speak as much on the behalf of other works of publick charity , as this ; yet 't is certain that the conveniences and good effects that attend them do . thus the charity of employing the poor , and furnishing them with work , which may redound to their profit and the benefit of others , is very advantageous to the good of mankind , and this sort of charity guided with discretion has a large influence upon the happiness of any people ; for it much increases the strength , wealth and grandeur of a nation , and upon this it is that the most civiliz'd nations have been the most flourishing , and the effects of their wisdom have been seen in the prosperity of the people . how barbarous and sadly miserable are those nations where the people are ignorant of the ways and means to provide against their own wants , and are left open without fence to the miseries of this world ; who know not how to employ their strength to their advantage or security , nor for what purposes god made them what they are ; certainly in this regard they may be compar'd unto the beasts that perish , and are in other respects more miserable than they . again , how remarkably weak and poor are those kingdoms and even nigh unto desolation where sloth and idleness prevail and industry hath no place ? who suffer their faculties to gather rust for want of exercise , and take no care to apply their abilities to the ends they were given . sacred history mentions abundance of idleness as one great sin , and occasion of the ruin of sodom , and profane history informs us that idleness , neglect of tillage , mechanic arts and merchandise , brought swift destruction upon the great persian monarchy , and indeed the same cause will have the same effects upon all states and empires whatsoever ; idle persons being like dead branches , which serve neither for vse nor ornament , but are an heavy burthen to that body that bears them . whereas in those kingdoms , where every man is put and kept in a way to be serviceable in his generation , and the strength of every member is apply'd as near as may be to the sustenance and support of the whole body , what can arise from hence but beauty and strength , which is not easily to be shaken by disorders from within or by violence from without , but is very much secur'd from the force of both : a nation thus improv'd is like a stately fabrick well laid together , wherein every material is dispos'd in its proper place and order , whence arises the comeliness ( i had almost said the life ) of the whole ; but a rude , unpolish'd , unimprov'd people are like the same materials , rough ▪ hewn , unprepar'd for use , out of which indeed fine things might be wrought , were there but artificers to put their hands upon them , and the skill of the workman to form them into vsefulness and beauty . now by nothing is this so great and good design more effectually promoted than by setting up work-houses , manufactures , and schools preparatory thereunto ; this is the end which they aim at , and they cannot generally fail of success ; herein many persons have an ingenuous education freely bestow'd upon them , which otherwise by reason of the narrowness of their circumstances they must have wanted for ever , and are train'd up to be truly useful to others , as well as profitable to themselves ; by these means a spirit of ingenuity spreads itself throughout a whole nation , and the improvements men from thence receive are to the advantage of many generations . it is very certain that man even in this degenerate state is still capable of a great deal of perfection , but it must be wrought out , and almost any manner of wisdom must be digg'd for as for hid treasure ; for 't is observable , that things of greatest value are not to be found near the surface . his faculties are not utterly lost , but only unwieldy and benum'd for want of vse , he does not so properly want power , as management , neither is he deficient in his talents but in his improvement ; and it is this defect which those publick works i have been mentioning , do always design to provide against , and do often effect : which makes such publick charities well ordered , publick blessings , and the authors of them are very deservedly call'd benefactors ; benefactors not only to those who immediately enjoy the effects of their charity , but to as many as the wide influence of it can reach . but i am more particularly concern'd to insist upon the great charity of those publick foundations which are nurseries of learning and religion . this sort of charity has that in common with other publick charities , that it is very extensive in its design and vsefulness , reaching to multitudes not only of this but of future ages , making a suitable provision against those evils which are likely to last as long as the sun and moon endureth ; but in other cases it far exceeds them , they directly aim at the temporal good of men , this chiefly regards their spiritual and eternal interest , the improvement of the mind into the likeness of god here , and an happy enjoyment of him hereafter . in the other foundations men are bred up to a regular vse of the powers of their ` bodies , in these to a due exercise of the faculties of their souls , and that not for their own benefit alone but for the use of others , that the unspeakable advantage of their improvement may redound unto all . herein those who excel others in the goods of fortune are shown the way to do it as much in the goods of nature and of grace , and to adorn their high stations with such worthy actions as may make them the glory of their times : herein they are instructed how to manage and improve the time they are so much masters of , and the other talents they enjoy , to their own advantage and the publick good , that their leisure and wealth may be to them opportunities of vertue and goodness , which are to many others strong temptations to sin , and sad occasions of falling . it is very fit that those persons who either by the priviledge of their birth , or the choice of the people , are often called to that important business of making laws ; at least have a mighty influence on all that are round about them , should learn betimes for what purposes they are by the providence of god so highly advanced , and be taught to fill up their several orbs with a suitable glory , that they may dispence warmth , light , and fruitfulness to the earth . and how much these places conduce to these ends , let those in gratitude declare who have partaken of the advantages of them ; sure i am , there never was any that truly answered the ends of his coming hither , that had ever reason to repent of so easie a purchase of that education which others graciously enjoy . for herein also many have the advantages of a liberal education , for want of which , those who have been men of renown in the learned world , might have been forced to submit to more servile employments , whilst the necessities of this corruptible body had pressed down the soul which museth upon many things ; and the finiteness of their thoughts had gone off in the sweat of their brows . but to bring those of a lower condition almost to a level with those of a higher with respect to the improvement of their natures , and for the advancement of learning and religion in the world , herein even these persons have from the charity of others great opportunities , great encouragement , and great obligations to those purposes . first , in these foundations they have great opportunities of learning and religion : indeed , time and leisure are valuable advantages , for to the purposes i am speaking of , time and leisure are much required . it is well known how laborious the search after truth is , and for any one that would make any considerable progress in any science , how necessary it is he should attend upon it without distraction , be free from the necessity of working with his hands , while his head is thus employ'd , and exempt from the labours of the body , whilst he would apply himself to those of the mind . but besides , these men from hence receive the best direction how to improve their time and leisure to the best purposes , without which , time and leisure would be of little value . for man is so little able of himself , to refuse the evil , and choose the good , that without being brought up at the feet of some gamaliel , he might be ever learning , and yet never come to the knowledge of the truth : but being well informed by those whose experience qualifies them for the instruction of others , having pilots to guide them in these dangerous waters , they make their voyage with a great deal more safety and pleasure , and much sooner and easier arrive at the haven where they would be ; which without such publick foundations would necessarily be the privilege but of a few . moreover , by such publick nurseries of learning and religion , there is a much more free , open , and manly spirit communicated from one to another , and what by emulation and other nobler motives , they are brought to aspire to greater heights than a private education would ordinarily excite them to . besides , by means of a publick education , men become ( as quintilian observes ) more meet for the converse of the world with which they must have to do . and now whilst i behold the rivulets from these fountains , spreading themselves throughout the land to make glad the city of god ; whilst i behold church and state refreshed with these waters which from hence plentifully flow ; i cannot but bless the providence of god , who by these means so liberally provideth for the earth , and admire that charity which is so diffusive of its blessings from one end of the world unto the other . hence proceed men who by their wisdom and learning , are meet for the people , to turn them from darkness to light , from the power of satan unto the lord , to be ambassadors for christ , and to beseech men in his stead to be reconciled unto god , that they may grow in his favour , by the practice of those vertues , which tho' the laws and reason of men have generally required , yet christianity alone could sufficiently enforce . not but that even these laws have their singular vse , and will be necessary as long as there are others besides the meek that inherit the earth , who must have their bounds set which they should not pass . and this is another advantage of these publick foundations , that require and encourage the study of the laws of nature , and nations which ought to be the foundation of all other , directing a more especial regard to those civil and imperial laws which have been generally suppos'd to come nearest to the first principles , and have long obtained in the world upon that account : many of our pious benefactors had a particular eye to the advancement of this sort of learning , which enables men to set an inclosure round each others property , and is the true basis of righteousness and peace . hence proceed others also , who searching into the works of god for those antidotes which his wisdom has provided in secret against the miseries of the world , do mightily support the health and welfare of the body ; by the strength of other beings , they sustain the weakness of man , and in great measure stifle the seeds of corruption which mingle themselves with , and often choak the seeds of life which they support , and as long as man is subject to so many disorders from within , and injuries from without , those that study their cure , and employ their many talents to so good an end , will never be esteemed unprofitable servants , nor those places that encourage them useless to the world. i might mention others likewise , who applying their studies to other purposes , have proved exceeding useful in their generations : witness those mathematical heads , who by a morning thought have sav'd the labour of so many ages ; and have shewn men by their profitable inventions , the readiest ways to supply themselves with the necessaries and conveniences of life with abundantly greater ease , thereby abating much of that part of the curse on man in the sweat of thy ` brows shalt thou eat bread ; whilst these men by examining into the laws of motion and mechanism , do perfect those arts which are so necessary for the well-being of kingdoms , and the employment of the people , they do more good to any nation , than if they had sprang a mine of gold , or pointed out the place of silver where they find it . for as there is great force in nature , almost to any purposes ; so those that search into this great depth , and vigorously endeavour to apply it to the vses of life , may be , and often are very instrumental to the good of mankind , and a more than common blessing to the earth . as for those that apply themselves to the speculative parts of those studies , i believe these also meet with a suitable reward to all their labours in the delightful enlargement of their minds , and more extended capacity of thought ; which qualifies them the better to launch out into the deep abyss of truth , and to maintain a commerce with the far distant regions of the intellectual world. besides these studies , which are esteemed by many as dry and barren , may be directly exceeding fruitful of good thoughts in the soul , whilst in the strange harmony of numbers , and the wonderful , but pleasing proportion of lines and figures , it has a clear er view , and more affecting prospect of his adorable perfections who made all things in number , weight , and measure . but i am insensibly sliding into a large field of matter , when i have not time to shew the great vsefulness of all the particular branches of learning , tho' this would most effectually evince the great charity of these foundations which happily promote them ; but this is less necessary in this place , where mens experience speaks more feelingly upon this matter than words can . then as for religion in such charitable foundations ; how are men brought up , not only under a continual sense , but exercise of it ; and they must be proof against very great means of grace that are not profited thereby . the publick duties of a christian so often and solemnly performed , must naturally have a great , force upon the soul , and tend to make religion habitual by the constant practice of it : herein men have strict precepts , and frequent opportunities of practice , good instructions , and good examples set before them ; the one representing the reasonableness , the other the practicableness of true goodness ; and it can be no easie matter to rebel against so much light , and to stifle all those good motions which the happy circumstances of their life do force upon them . but secondly , that men may effectually labour to these great purposes , they here find an agreeable encouragement attending upon their labours ; the conveniences of life which these foundations afford , are a great encouragement to make themselves meet to receive them . it is indeed a reproach to our natures , that we should stand in need of any additional encouragement to be wise and good ; wisdom and goodness being themselves a sufficient reward , and strong incentives to the pursuit of them : but yet the general backwardness of man to these things , makes it necessary to add the force of other motives ; besides it is very fit for the credit and reputation of learning and vertue in the world , that as happy circumstances should attend them , as any other employment : therefore it is provided , that they who set themselves to seek after wisdom , should have their reward ; the possession of those advantages , ( the hopes of which are a spur to some ) should be a greater encouragement to others , and strong motives to diligence and industry , which first qualifie them for , and then render them worthy of these enjoyments ▪ but further , the countenance which is here given to learning , by that fellowship in study , which is the privilege of these publick places of education , may be thought no inconsiderable encouragement . company makes any kind of labour go down with chearfulness , and abates much of the fatigue of any work ; this renders that business a pleasure , which would be esteemed a burden and toil were we alone . companions in this , as in any other travel , insensibly cheat us of the tediousness of our journey , and make us less mindful of our weariness , and more unwilling to complain of it ; for there is some aversion in our natures to being out-done by our equals , or distanced by those who have only the same advantages in common with our selves . what need is there in the third place , particularly to mention the great obligations which these places lay upon men to excel in the knowledge and practice of vertue and goodness : this has been in some measure hinted at already , for their opportunities are obligations ; their encouragements , obligations , time and leisure , and the priviledges they enjoy , the ends and designs of their benefactors , and the necessities of their country , are all of them obligations , and loudly call for an improvement of their talents . chorazin and bethsaida , cities that had greater opportunities , and means of instruction , according to our saviour's argument , have more to answer for , than tyre and sidon that wanted those advantages which the others enjoyed it is very natural ( at least , it is very reasonable ) for any one to consider why he is plac'd in such or such a station , that remembring the end , he may not do amiss , and whilst he does consider what the design is for which those privileges were given , how much the matter of his calling requires diligence and application , and how great the necessities which must be served by it : this person if he was under no law , would be a law unto himself , and endeavour to improve that time which is so pretious , not only upon the account of himself , but of others too . upon the whole therefore , since learning and religion are so highly advantageous to the world , since the several branches of them do aim at the reparation of those mischiefs which were occasioned by the fall , with reference either to our bodies , or our souls ; and since the advancement of knowledge and piety is much furthered by these publick foundations , which afford great opportunities , great encouragements , and great obligations to these purposes ; this shews the abundant excellency of that publick charity , from which such publick benefits do arise : and surely what is pregnant with such great and good designs , and produces such blessed effects , will not ordinarily fail of the praise of men , at least not of the approbation and praise of god. which leads me to the next general head of my discourse , under which , i am to shew . secondly , the peculiar honour , which such publick works of charity reflect upon him that doth them , his righteousness endureth for ever , his horn shall be exalted with honour . every man is more or less truly honorable , as he is more or less like unto god , in whose image he was made ; true worth claims esteem , and any real excellency ●s a patent for honour . now there is no body that expresses fairer features of the divinity , than the charitable person i am speaking of , and consequently , no one can stand fairer for the good opinion of men , or is more sure to meet with honour from the fountain of it . whilst men behold such stately edifices as these , how naturally are they lead to consider the largeness of his mind from whence they sprang , and whilst they consider the purposes for which they serve , admire the extensive goodness of his design , who for those purposes ordained them ; who like his creator so happily laboured to rescue man out of the misery into which he was fallen , and had so great a desire for , and pleasure in the prosperity of his servants : certainly , the best way to measure the excellency of charity , as well as of faith , is by the works of it ; most men will inwardly esteem his vertues , of which they see such glorious effects , and out of justice to his character , will endeavour to set forth all his praise . lo ! this is the man which trusted not in the multitude of his riches , but according to solomon's precept , honoured the lord with his substance , and with more than the first-fruits of his increase . this is the man who made to himself friends of the mammon of vrighteousness ; who when riches increased , set not his heart upon them , but dispersed them abroad for the service of men , and the glory of god ; this is the man who was proof against all the temptations which riches bring along with them , was neither tempted by them to luxury , nor covetousness ; neither to the lusts of the flesh , nor to the lusts of the eyes , nor the pride of life ; but was a faithful steward of these dangerous gifts of god. such inward veneration must good men have of so much worth , and by such approbations will they express what they inwardly admire . even in this respect , his righteousness endureth for ever upon the hearts and tongues of these men , and will be as lasting as the effects of it , even from generation to generation : to this purpose we read in holy scripture , that the memory of the just is blessed ; he cannot well be remembred without a kind of gayety of thought , and blessing is upon the head of him , through whom so many are truly blessed : whilst the memory of the wicked shall rot , that of the just shall live for evermore ; and as it is written two or three verses above this of my text , the righteous shall be had in everlasting remembrance . but then , if in this respect , the witness of men is great , the witness of angels and of god himself is much greater : if the honour that cometh from men is so very valuable , much more that which cometh from god , and from those which are round about him . how may we imagin , will that heavenly hierarchy who rejoyce at the conversion of sinners , pronounce an euge upon him who has so much further'd their conversion ! how will they welcome him into the regions of glory , who has laboured with them in the great design of bringing many unto righteousness , who has been their fellow-helper in ministring to the necessities of the saints , and in forwarding their progress toward the end of their hopes who are heirs of salvation . how will they embrace such an one in the arms of love , and be never better pleased , than when they are summoned by their maker to set a crown of pure gold upon his head. for whereas god hath expresly declared , that they that honour him , he will honour ; how must the administration of this service , which is abundant by many thanksgivings unto god , obtain from him a more than ordinary recompence of reward . such glorious works are a great credit to religion , and a most sensible demonstration of its power : many are hence perswaded to adore and reverence god , whilst they observe what others do for his name ; whilst their light so shines before men , and they cannot but see their good works , they are more easily led to glorifie their father which is in heaven ; and consequently we may be assured , that such righteous men , shall not fail of the righteous man's reward . they who are thus instrumental in turning many unto righteousness , shall ( according to that in the prophet ) shine as the stars for ever and ever ; and those who by their means are converted unto the lord , shall add new stars to their crown , and be a continual accession to their glory : so that whereas most others can work out their salvation only while they are here , and then the night cometh on them when no man can work : these great and glorious benefactors to man-kind , leave as it were an increasing stock behind them , which is still improving by posterity to their advantage . in this sense more especially their righteousness endureth for ever , their works of charity shall follow them into the other world , to the mighty increase of their reward . but this kind of charity ( as most other good designs ) hath a dark as well as bright side . this vertue , and the subjects and effects of it , which are of so high a price in the sight of good men , of the glorious angels , and of god the judge of all , have yet some that cast sour looks upon them , and can neither afford them a good thought , word , or deed. but i am in the third and last place to account for the behaviour of these men , and to enquire why , notwithstanding what has been said , these places and the persons who more immediately enjoy the benefit of them , have been in all ages , and still are the objects of some peoples envy , hatred , and ill-will . why the wicked , when they see them are grieved . some there are of that unhappy temper , that they are never well at ease when others are so , and are truly miserable , because those about them are truly happy ; they catch infection from the health of others , and from the sight of their prosperity grow sick and pine away : and then it is no wonder if such places as these , where there is such large provision made for the happiness of the world , be evil-spoken of , and evil intreated by such men. this unchristian temper , must necessarily grudge and fret it self at these things ; whilst the eldest son of wickedness which ruleth in the children of disobedience , observes how much these foundations contribute to the over-throw of his kingdom , it cannot be strange , if he set his agents on work in all places , by all means to weaken their force , and by raising prejudices , calumnies , and jealousies against them , lessen their power . some there are , who either over-looking their own faults , more easily espy those of other men , and discern a mote in anothers , sooner than a beam in their own eye : or being uncapable of making just allowances for the corruption of human nature , and heat of youth , and the strength which many temptations receive from it , do from the miscarriage of some few ( most of which , perhaps brought the infection along with them , or caught it else-where ) unreasonably condemn these places for their defects , as the unhealthiness of the child , is very often without cause thrown upon the nurse . but such societies ought not in reason to bear the blame , for the vnfruitfulness of some of their members , any more than religion it self , for the barrenness of some of the professors of it . do men judge of the soundness of a tree from the decay of two or three of its branches ? ought not rather the flourishing condition of the other boughs to shadow lesser defects ? and also be a sufficient proof , that the fault is not in the stock , but in the particular indisposition of some parts which are unapt to receive nourishment from it . indeed considering the great unsteadiness of youth , and the claim and right to liberty they at those years pretend to , and the dangers which arise from the first exercise of it ; considering how the temptations they then meet with , are suited to the very briskness of their blood , and gaiety of their complexion ; it is an honour to these foundations , that so many are herein preserved from the pollutions of the world ; and that by instilling good principles , and encouraging good practices , they are able in so great a measure to ballance the weight of corruption and sin. and if there should be those who so ill requite the charity and care of others , as not sensibly to be better'd thereby , it may be a strong argument of the wonderful degeneracy of some natures , but none at all of the vselesness of those foundations , which endeavour , tho' ineffectually , to restrain them . again , others there are , who considering how much the advancement of trade and labour , and such like , is to the advantage of any nation , having their heads full of variety of projects of this nature , fondly magnifie one way of charity to the depression of another ; and whilst their thoughts are warm'd with these things , they forthwith decry all persons as useless to the publick , which are not serviceable to it in their way . there is in most men a great partiality to their own fancies , so great , that they think they cannot do justice to the things they admire , without doing injustice to every thing else ; and the reputation of their designs must be built upon the ruin of all other . the reason of this , i suppose may be that having a strong affection toward the off-spring of their brain , as well as any other , and turning those things that please them often over in their thoughts , they see the length , and breadth , and depth , and height of their vsefulness , whilst other matters which have but a transitory glance cast upon them , are not so well esteem'd , because not so well understood , and their beauty for want of a closer view does not affect them . yet one would imagine that amongst a civilized people , it might be a hard matter to find any , that should only value men as they do their beasts , meerly from the strength of their limbs . indeed it will easily be allowed , that where these publick foundations which are nurseries of learning and religion , bear no proportion or regard to the necessities of the people ; that is , when they are too many in number , or are as so many priviledged places for men to shelter themselves in from the service of the world ; then indeed , as our neighbouring countries can sadly testifie , they may become a burthen to a land , and a great grievance instead of advantage to the people . for according to s. paul's argument , if the whole body were an eye , where were the hearing ? in the body politick , as well as natural , there are different members ; and it is not fit , that every member should have the same office , for then how is it possible that the different necessities of it should be served ? but in this nation , the number of these religious houses can now be no just ground of offence , much less their disservice to the publick , as was shewn above . as therefore the eye cannot say to the hand , i have no need of thee , so much less can the hand say to the eye , i have no need of you ; and consequently , they that extol some works of charity , to the exclusion of others , plead for a schism in the body , which naturally tends to its destruction . but i fear , the chief ground of hatred lies still behind , i am verily perswaded , that nothing makes these places , or those that sow or reap the benefit of them , so much spoken against by different parties , as the opposition their errors and superstitions from hence meet with on all occasions : ( it is the wicked , which when they see them , are grieved , the enemies of the doctrine , discipline , or practice of christianity . ) as truth will have its opposers , so those that defend its cause , will have adversaries enough , who will be sure to spare nothing which may blacken their characters , that their wisdom and learning , may have less efficacy upon the minds of the people : whilst from such places proceed men who are ever ready to stand in the gap against those who would either undermine our faith , or break our communion ; this will open the mouths of the gainsayers , and make them in the language of the children of edom in the day of jerusalem , cry , down with them , down with them , even to the ground . if the thoughts of some men were visible , we should plainly see , that their opposition to vniversities , generally proceeds from the opposition of these to their errors , and they are only out of humor with these constitutions , because they will not favour their principles . i know something of a more odious aspect is often pretended , but this is but a pretence , the other is generally at the bottom . t is really their enmity to our church , that makes them enemies to the seminaries of it ; and tho' they may urge other grounds to the people , yet they go upon these themselves : but this is so far from being their reproach , that it is their honour . for this puts the vsefulness of these foundations at present , upon the same issue with the vsefulness of the church of england , and i think a fairer need not be desired . and thus i shall leave them both united in their common interests , to the protection of god , against all their enemies round about , that they may both become the glory and praise of the earth , whilst the wicked shall see it and be grieved , he shall gnash with his teeth , and melt away ; the desire of the vngodly shall perish . finis . the nature and measure of charity a sermon preach'd before the right honourable the lord mayor, and the court of aldermen, at the parish-church of st. bridget, on tuesday in easter-week, april 6, 1697 / by william sherlock ... sherlock, william, 1641?-1707. 1697 approx. 42 kb of xml-encoded text transcribed from 20 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-03 (eebo-tcp phase 1). a59832 wing s3304 estc r14354 12004770 ocm 12004770 52280 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a59832) transcribed from: (early english books online ; image set 52280) images scanned from microfilm: (early english books, 1641-1700 ; 878:7) the nature and measure of charity a sermon preach'd before the right honourable the lord mayor, and the court of aldermen, at the parish-church of st. bridget, on tuesday in easter-week, april 6, 1697 / by william sherlock ... sherlock, william, 1641?-1707. [3], 30, [2] p. printed for w. rogers ..., london : 1697. reproduction of original in huntington library. advertisement: p. [1]-[2] at end. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -n.t. -corinthians, 2nd, viii, 12 -sermons. charity -sermons. sermons, english -17th century. 2003-11 tcp assigned for keying and markup 2003-12 apex covantage keyed and coded from proquest page images 2004-11 mona logarbo sampled and proofread 2004-11 mona logarbo text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion clarke mayor . martis xiij . die aprilis 1697. annoque regni regis willhelmi tertij , angliae , &c. nono . this court doth desire mr. dean of st. paul's to print his sermon , preached at the parish-church of st. bridget , on tuesday in easter-week last , before the lord-mayor , aldermen , and governors of the several hospitals of this city . goodfellow . the nature and measure of charity . a sermon preach'd before the right honourable the lord mayor , and the court of aldermen , at the parish-church of st. bridget , on tuesday in easter-week , april 6. mdcxcvii . by william sherlock , d. d. dean of st. paul's , master of the temple , and chaplain in ordinary to his majesty . london : printed for w. rogers , at the sun against st. dunstan's church in fleetstreet . mdcxcvii . the dean of st. paul's sermon before the lord mayor , at st. bridget's-church on easter-tuesday . 1697. 2 cor. viii . 12. for if there be first a willing mind , it is accepted according to that a man hath , and not according to that he hath not . the occasion of these words was this . the christians of judaea were at this time in great want , by reason of a general dearth , which was foretold by agabus at antioch , acts 11. 28. and there stood up one of them named agabus , and signified by the spirit , that there should be great dearth throughout all the world , which came to pass in the days of claudius caesar. upon this notice , the disciples , every man according to his ability , determined to send relief unto the brethrem which dwelt in judaea . this is that contribution for the saints which st. paul directs them about , at the conclusion of his first epistle to them , ch. 16. and this is what he inculcates on them in this and the following chapter , but with so much art and insinuation , that though he uses the most powerful arguments , yet he would not seem to persuade , nor to think that they needed any persuasion ; for it is not honourable for christians , whose religion is charity , to need such persuasions and importunities . they may be directed in their charity , and put in mind of such particular charities , as are of the greatest necessity , or the most present use , or have the most general influence , or do the greatest reputation and service to religion ; or their charity may be heightened , inflamed , and enlarged , by the proper arguments and motives of liberality ; but their religion teaches them to be charitable , and the name and profession of a christian is a reproach to them without it : and this is all the apostle aims at even in his soft and tender way of persuasion ; not merely to persuade them to contribute to the necessities of the saints , which he knew they were willing to do ; but that they should contribute liberally , with a free and chearful heart , and open hand ; which is the sum of all his arguments , as i shall shew you in the conclusion , if time permit . but the great difficulty concerns the proper measures of a liberal and overflowing charity . our saviour has prescribed no set bounds and proportions to our charity ; and it is thought as possible to be imprudent and excessive , as too frugal and sparing : we have many other obligations upon us besides charity ; to provide for our own comfortable subsistence , to take care of our wives and children , and to discharge all other duties and offices according to our station and character in the world : all which ought to set bounds to our charity . but what these bounds are , is thought the great question , which is not easily answered : this is true ; nor can any certain measures be prescribed ; nor does the apostle pretend to it : but though there is a great latitude in true christian charity , which does not consist in a point , but admits of different degrees and proportions ; yet the apostle , in my text , directs us to such a principle , as is much better and safer than any stated rules , because it will be sure never to sink below the just proportions of charity ; and will render all we do , be it more or less , very acceptable to god. for if there be first a willing mind , it is accepted according to that a man hath , and not according to that he hath not . in which words , i shall observe three things , which are expressed , or necessarily implied in them . first , that a great readiness and forwardness of mind , to do good , is the true spirit of charity ; which gives value and acceptation to all we do . secondly , that this readiness of mind to do good , to relieve the necessities of those who want , will observe the just proportions of giving , will give according to what a man hath : as is necessarily implied in the words ; for if a willing mind be accepted , according to what a man hath , it is , because it gives according to what a man hath . thirdly , that where there is this willing mind , with a fitting proportion according to our abilities ; whether it be more or less , which we give , it is equally acceptable to god. such a man is accepted according to what he hath , not according to what he hath not . i shall speak as briefly as i can to each of these , that i may not be prevented in such an application , as is proper to this solemnity . first , that a great readiness and forwardness of mind ( for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies ) to do good , to relieve the necessities of those in want , is the true spirit of charity , and gives value and acceptation to all we do . such a willingness of mind , when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is the principle and first mover in all our charitable actions , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very acceptable to god. this , i think , i may take for granted ; for what is the grace and vertue of charity , but a charitable inclination , disposition , temper , habit of mind ? and what is this but a readiness and forwardness to do good ? our inclinations and passions are the principles of action , and therefore have a natural tendency towards their proper acts and objects , and will act when they have the power and opportunity of action : charity is love , the love of pity and compassion to the miseries and sufferings , and wants of our brethren ; and love in all other instances is a very restless active principle ; and so will our love to the poor and miserable be , if it be inclination and habit. there is no man but will pretend to be very ready and willing to do good , though he never does any : for to have no inclination to do good , is so infamous , that those who do no good , are ashamed to own it ; but to do no good , is a plain evidence against them , when nothing can hinder them from doing good , but the want of will and inclination to do it ; when god has furnished them with the means of doing good , and there are thousands of objects to exercise their charity , and to move their pity , if they had any . the will is accepted for the deed , both by god and men , when it is not in our power to do that good which we sincerely desire to do , and which we would certainly do , were it in our power ; but it is to mock both god and men , to pretend a willingness , when it is visible to all the world , that a will to do good is the only thing we want . but such a readiness and willingness of mind as is active and vigorous , as contrives and lays designs of charity , or embraces such as are offered , and takes all wise opportunities of doing good , this is very acceptable to god , as being the most divine and god-like temper , the image of his own goodness , and the noblest exercise of our love to men , inspired with the love of god. now in moral actions it is the principle that gives the value ; not so much the gift , as the mind of the giver ; and therefore st. paul tells us , that though we give all our goods to feed the poor , and have not charity , we are nothing . 1 cor. 13. 3. god can feed the poor without us , if he so pleases ; but as for several other wise ends of providence , so he has ordered , that the poor shall be always with us for the trial and exercise of our virtue , but the virtue is not the gift , but the charity . and could we perform all the acts of charity without a charitable mind , the world might be better for it , but not we our selves . 2dly . this readiness and forwardness of mind to do good will observe the just proportions of charity , will give according to what a man hath . i observed before , that our saviour in his gospel hath prescribed no fixt measures nor proportions of charity : nor could he reasonably do this , considering the nature of charity ; which though it be not so absolutely free , that we may chuse whether we will be charitable or no ( for charitable we must be at the peril of our souls ) ; yet the proportions must be free , or it is not charity , but a poors rate , as all the positive laws , which god gave the jews for the relief of the poor , were no better ; and therefore , by the wiser jews , were never placed to the account of charity , but of justice , and a legal righteousness : which is the very distinction st. paul makes between a righteous and a good man , rom. 5. 7. but scarcely for a righteous man will one die , yet peradventure for a good man one would even dare to die . a righteous man is one , who is legally righteous , and observes what the law requires ; but a good man is one who is acted by a free , unconfined and generous goodness . now upon this pretence , that there is no proportion assigned to charity , there are to● many , who content themselves with very little ▪ indeed with nothing which can properly b● called charity . but i wonder in the mean time what these men make of all those command● and exhortations which we find in the gosp●● to charity , which are so many , so pressing an● importunate , and bound on us by so many pr●mises of present and future rewards , and wit● so many terrible threatnings denounced again●● the uncharitable , that surely they must mea● something ; and as willing as men are in the●● cases , to pretend ignorance , i believe there a●● few men living , but know in some measure what charity means : and though they may dispute how much they ought to give , yet certainly know , that they ought to give ; and that to give nothing , or what is next to nothing , all circumstances considered , is not charity . a charitable temper and disposition of mind is an indispensible duty , and the most essential part of the christian religion . this our saviour commands ; and he need command no more , for charity is and will be a rule and measure to it self . where this divine principle is , it will teach us when , and how , and in what proportion to give : the sun needs no rules and directions how to communicate its light and heat . nature is the surest and most infallible rule , and law to it self ; and thus it is proportionably in moral as well as in natural agents . for what is the immediate effect of nature and life , can never be taught without its principle ; cannot exceed its principle , and cannot fall below it . all the rules in the world can never teach that man charity , who wants the principle ; a charitable mind needs no rules , but turns naturally on its own byas ; which will direct its motions right . there is a great difference indeed between natural and moral agents . natural agents are necessarily determined to some one end , and therefore have but one principle , which uniformly and steddily pursues the ends of nature ; but moral agents , as they act freely , so they have many different principles , inclinations , and passions , which stint and limit each other ; that none of them can act to their utmost vigour , but as they are mutually poized and ballanced : and this is the work of reason and religion , to put them into their natural order , and to set just bounds to them ; and that proportions the degrees of their activity and strength ; but yet every principle , unless violently oppressed , will act according to its nature , as it more or less prevails . and this gives measures and proportions to all our actions ; as to shew you this in our present case . charity is that love to mankind which makes us pity all their wants and sufferings , and inspires us with a great zeal and concernment to help and relieve them . if you enquire , what the natural measure of this charity is ? i know no other natual measure , but its natural end , that is , to relieve all that suffer and are in want ; for that is what charity would do , and what all charitable men heartily wish that they could do . well! but this is impossible , for there are too many miserable people for any man to relieve them all . this is true , and want of power must of necessity set bounds to our charity ; but since we cannot relieve all , we must relieve such as we can ; and wisely consider where the greatest necessities , and greatest obligations are : which will give the preference to christians before infidels ; to good men before the wicked ; to god's poor , whom the divine providence has made poor , to the poor of their own making , whom idleness , luxury , and vice have made poor and miserable . well! but how far must we relieve these poor ? must we give as long as we have any thing to give , and make our selves the objects of charity ? by no means ! there are other as natural principles as charity , which must set bounds to it . self-love is a natural and necessary principle ; no man is bound to love any man better than himself : to love our neighbour as our selves , is all that the gospel it self makes our necessary duty ; though some great and generous friendships , and divine charities , may go further , as far as concerns this life . next to self-love , our natural affection for our wives and children must take place , as ingrafted in it , and thought the best and the dearest part of it , as being nearest to our selves , and what the best men are the most tenderly concerned for . and this is the chief thing , which among men of any principles , disputes the bounds of charity : for as for those stupid brutes , who love money only to look on , or to count their bags and securities , without suffering themselves , or any body else , to use it , they are not fit to be named : for i can hardly reckon them among reasonable creatures . but men's care of themselves , and of their wives and children ( not to descend at present to other relations , which may come within the compass of charity , though of a nearer and more sacred obligation ) is thought a very prudent and reasonable consideration in this case , and indeed is so ; for there is a great deal o● truth and reason in that common saying rightly understood , that charity begins at home the great controversy then is between ou● love to our selves , our wives and children ▪ and charity to the poor . now there is no dispute , but the first must have the preference ; but yet charity to the poor must have its place also and then the only question is , in what proportion this must be ? and that is a very hard question , if you put it in arithmetick , for i can name no proportion ; nor has our saviour thought fit to name any : but , as i observed to you before , true charity will assign a just proportion to it self : for a true charitable mind will spare what it reasonably can , and never below the proportion of charity ; and will spare more or less , according to the degrees of its charity . i must be forced to represent this in short to you , that i may not be tedious . that love we have for our selves , and for our natural dependents , will generally secure us against exceeding the proportions of charity , that there is seldom any danger on that side . on the other hand , if we have a true charitable mind and a sincere compassion for the sufferings of others , we shall certainly do what we our selves , considering our circumstances , and what all charitable men who know our circumstances , will call charity . but then , the more intense and fervent our charity is , this will still increase the proportion , and sometimes to such heights , as can hardly escape the censure of affectation and folly : and were it not for the interposition of the divine providence , might sometimes prove very fatal to themselves and their families . as to give you the account of this in short ; there are two things absolutely necessary to dispose men to give liberally : a just sense of the miseries of others ; and a true judgment of our own abilities . as for the first : a charitable mind is very easy to receive the impressions of charity ; and the more charitably it is disposed , still the more easy . every pitiable object moves and affects such men , and they are no more able to resist the silent oratory of meager looks , naked backs , and hungry bellies ( were they not sometimes harden'd by cheats and vagabonds ) than to deny themselves what is necessary to life : much less can they deny any known and unquestioned charity ; for since charitable they are , and acts of charity they will do , they are very glad to know how to dispose of their charity , to do that good which they intend by it . a soft and tender mind , which feels the sufferings of others , and suffers with them , is the true temper and spirit of charity ; and nature prompts us to ease those sufferings , which we feel : this makes us so ready to supply our own wants , because we have a quick and smart sense of them ; and the christian sympathy and fellow-feeling of charity , will proportionably incline us to relieve our suffering brethren , when we feel in our selves what it is they suffer . an inward principle is more powerful than all external arguments ; and sense and feeling is this principle ; and charity is this sense . thus , as for proportions , a charitable mind sets no other bounds to its charity , but only ability ; that the only question is , whether we can spare any thing from our selves and families ? and what we can spare ? now when charity is the judge of this , it is always a favourable judge on the side of the poor and miserable , and always the more favourable judge , the greater the charity is : it will teach us to think , that we want less , and consequently can spare more , when we consider how much others want : at least it will teach us to abate of what we do not want ; of all idle and superfluous expences ; of all needless pomp and ceremony , which is more than our station and character requires ; and it is incredible to think what an inexhausted fund this would be for charity : did we truly estimate our own wants , rectifie our expences , and set just bounds to our desires , many of us would soon find , that we have a great deal to spare : and nothing will so effectually do this , as charity ; and therefore charity is the best rule and measure to it self . so that there is no great occasion to dispute proportions ; let us learn to be charitable , and charity will teach us what to give . every man can tell when another is charitable ; and a charitable man man can tell when he himself is so ; and as our charity increases , so we shall abound in the fruits of charity ; for the more we love , the more liberally we shall give . this is not to leave what we will give to charitable uses , to our own free choice , as a trial of our ingenuity , as some represent it : for had this been the case , there should have been some proportion fixt , less than which we should not give , though we might give as much more as we pleased ; for otherwise nothing is matter of strict duty , but all is left to ingenuity ; which is so far from being true , that there is not a more necessary duty in all religion than charity ; and even the greatest degrees and heights of charity , are all duty : for we are commanded to be charitable , and to aim at the highest degrees of charity ; and the proportion of giving is referred to the principle , and included in the degrees of charity ; such a proportion as such a degree of charity will give , is as much a strict duty as such a degree of charity is . the very nature of charity proves that thus it is , and that it can't be otherwise . for meerly to give , or not to give ; to give more or less , is no certain proof of a charitable , or uncharitable man ; how liberally soever we give , we are not charitable , unless we give from a principle of charity , and our charity be as great as our gift . so that had god prescribed how much every man must give to the poor , they might have observed this proportion of giving without any charity , and then such gifts as these had been no acts of charity , when the gift and the charity was parted : but a charitable man will give , and will give in proportion to the degrees of his charity , and therefore charity ; and the encrease of charity is the only proper object of command ; for he will give liberally , who loves much ; and the proportion of giving is commanded in the degrees of charity , which alone can prescribe , and will observe a just proportion . let no man then inquire , how much he must give ; the proper inquiry is , how much he must love . let no man satisfie himself with some small trifling presents , which bear no proportion to what he has , upon pretence that god has prescribed no proportion of giving ; but let him ask himself , whether , in his own conscience , what he gives , bears any proportion to that love and charity to the poor and miserable , which god requires : and let him remember , that though god has not fixt the proportions of giving , he requires great degrees of charity ; and though men may give liberally without charity , yet not to give in some due proportion , is a certain sign of want of charity , when there wants no ability to give . give me leave to observe by the way , that what i have now said of charity , is true of all other christian graces and vertues ; that it is the principle , which both must and will give laws and measures to the external acts of such graces and vertues : as to instance at present only in the acts of religious worship , the measures and proportions of which are as much disputed , and no more determined and limited by the laws of our saviour , than those of charity : we are commanded to fast , and pray , and to communicate at the lord's table , and to read and meditate on the holy scriptures , and such other acts of religion ; but we are not told , how often we must fast and pray and receive the lord's supper , nor how much time we must spend in our publick or private devotions ; or though all the publick exercises of religion must be regulated by the publick authority of the church ; which as to time and place , and other external circumstances , is the safest rule ; yet our private devotions are free , and both publick and private devotions have a great latitude ; and thus as it is in the case of charity , some men think , they can never spend time enough in the publick and private exercises of religion ; and others think a very little will serve the turn , and any trifling pretence is sufficient to excuse them from their closets , or the church , and especially from the lord's table . and the resolution of this is the same , as in the case of charity ; we are commanded to be devout worshippers of god , and the true spirit of devotion naturally prescribes the external measures and proportions . devout minds , who have a true sense of god , and of their constant dependence on him ; that they owe all temporal and spiritual blessings to him , and daily need the pardon of their sins , the protection of his providence , and the supplies of his grace , will never fail to worship god , whom they inwardly reverence and adore ; and as our devout sense of god encreases in strength and vigour , the external expressions of devotion will be more frequent , more lively and affecting ; for nature will exert it self , and will exert it self in proportion to its strength and vigour . but to return . 3. the third thing i proposed , i must at present wave ; that where there is a willing mind , with a fit proportion , according to our abilities , ( which , as you have heard , there will be , where there is a truly willing and charitable mind ) whether it be more or less , that we give , it is equally acceptable to god. such a man is accepted according to what he hath , not according to what he hath not : and indeed there is no great occasion to insist on it ; for it is self-evident , that god will not exact that from us , which we have not . only we must observe , that this does not excuse any man from charity , though he have nothing to give ; he must have a willing charitable mind to make him accepted ; nor does it excuse those from charity , who have but little to give , for they must give according to what they have : nor does it excuse those , who have nothing to give , from other acts of charity , which require the giving nothing , and a great many such acts of real charity there are , which poor people may do for each other , though they have not a penny in their purse . but it is time now to turn my discourse to the proper business of this great solemnity . publick charities are always reckoned amongst the greatest ornaments of any country , and make up the most lovely and charming part of their characters : stately and magnificent buildings shew great art , and great riches , and a gallant and noble genius , but great charities have something divine , and strike the mind with a religious veneration . there may be much more magnificent shows , than this day's procession , but none which affect wise and good men with a sincerer pleasure : to follow a great number of orphans , in the mean , but decent dress of charity , singing the praises of god , and praying for their benefactors , is beyond all the roman triumphs , however adorned with a pompous equipage , and great numbers of royal slaves . these present us with nothing but the miserable spectacles of spoil and rapine , the uncertain changes and vicissitudes of fortune , the lamentable fate of conquered princes and people , and the pride and insolence of conquerors ; but here are the triumphs of a generous goodness and divine charity , triumphs without blood and spoil , without slaves , and captives , unless redeemed slaves , rescued from the jaws of poverty , and all the injuries and miseries of a ruined fortune : that to me this great city , and this honourable train , never looks greater than in this humble pomp . a pomp not for vanity and ostentation , but to endear and recommend charity , by shewing the visible and blessed fruits of it : and to the same end , i must give you an account of the present state of these publick charities . the report was here read. that these are all great charities , i need not tell you ; indeed all so great , that it is hard to know , to which to give the preference , and what occasion all these charities have of fresh , liberal , and constant supplies , the report acquaints you . but i cannot pass over one thing i observe in this report , and which , i fear , many necessitous people feel , that there have been no orphans taken into christ's hospital this year , nor , as i remember , for two years last past . i do not mention this by way of reflexion , as any fault in the administration and government , but to put you in mind , how much that excellent foundation needs your supply ; and though i do not love to compare charities , they being all of great use and necessity in their kind , yet i think this foundation has something to plead for it self beyond any other . a helpless age , destitute of friends , and all means of support will plead for it self without saying any thing : it is a pitiable sight to see poor innocent children turned helpless into the wide world to starve , or beg , or steal , or to suffer all imaginable difficulties and necessities at home : without education , without government or discipline , without being used to labour , or taught any honest way of living ; which , as they grow up , improves into a habit of idleness , and that betrays them to all degrees and kinds of wickedness , trains them up to the gallows , or fills our other hospitals with vagrant and miserable people . there is nothing , which all wise common-wealths have been more concerned for , than the education of children , which proves a great support , and gives great ease and security to any government , by breeding up usefull members of it : so that this is a charity , which would in a great measure make some other charities less needfull ; and it is certainly a greater charity to prevent the miseries of mankind , than to relieve them . this is a charity , wherein every member of this great city , is most nearly concerned , because they and no others have a right to it . it is a provision for their posterity , against all the sudden strokes of fortune , which no man can be secured from ; here it is , that families , which are unexpectedly ruined by the uncertain chances of trade may be raised again by charity ; at least , by that vertue and industry , which their education teaches them , and those fair advantages , with which according to their several capacities they are placed in the world ; they have a new opportunity given them of trying a better fortune , or rather , a more propitious providence . so that every citizen is concerned to promote and enlarge this charity , because no man knows who shall want it , if not for his children , yet for his grand-children , or remoter descendents ; and possibly to men , who are sensible of the uncertain changes of the world , and have a religious reverence for the divine providence , it would be no mean argument to promote this charity , were care taken , that the descendents of benefactors , if ever they should want this charity , should certainly have it . it is certainly for the honour of this great city to make the best provision it can for the children of unfortunate citizens ; and those on whom providence has smiled , while they have seen their neighbours shipwrackt by such unaviodable accidents , as no prudence or conduct could escape , cannot make a more proper acknowledgment of the divine goodness than this . i shall add but one thing more of this nature . this is the only charity , which is most likely to raise a fund of charity : among such great numbers , as have their education in this place , there have been , and we may reasonably hope there always will be , not a few , who will raise their fortunes in the world , and remember , their beginning was charity . i 'm sure , such men ought to do so , and then such an hospital as this , may help to support and enlarge it self , and in time raise new hospitals , for new colonies of charity . but while i plead for christ's hospital , i would not be thought to divert the whole current of charity into this one channel ; as things now are , there is absolute necessity of other charities : the sick , diseased , and maimed , are great objects of charity , especially souldiers and sea-men , who venture their lives , and lose their health and their limbs in the service of their country , to defend our fortunes , liberties , lives , and religion . there is none of us , but would think it a very poor recompence for the loss of health and limbs to be cured upon charity ; it is certainly the least that we can do for them ; so very little , that if it be charity to do it , it is barbarity to deny it , and that is but a very small degree of charity , which is but one remove from barbarity itself . as for other sick , and diseased , and lame people , who cannot be at the charge of a cure , where sickness , disability , and poverty meet , this makes them double objects of charity , especially , as it often happens , when these disabilities fall upon the industrious , who before supported themselves and their families by honest labours , without charity . nay as for those , who may be justly thought the least objects of charity , the wicked and vicious , who reap the deserved fruits of their own wickedness , i am sure , they are the objects of the greatest pity , because this life will not end their miseries ; and if we can prolong their lives here to save their souls , it will be charity indeed , and what effect the sense of their wickedness and sufferings , and the grace of god , may have upon them , no man can tell . as for distracted persons , i believe , no man , who considers , what a blessing reason and understanding is , and what a misery the want of it is , can think of them without the most sensible compassion : i think , all other evils whatsoever , are to be preferred before it ; and therefore to restore them to their senses again , which we hear by the blessing of god is often done , or however to keep them from doing themselves , or others any injury , and to preserve human nature from that contempt , which such publick spectacles expose it to , is a very extraordinary charity . now all this shews , that a charitable man need not be at any great loss , how to dispose of his charity ; here are too many very proper objects of charity , ( if god so pleased ) and we ought to be very thankfull to god , that we our selves are not in the number , for it is more blessed to give , than to receive . but then the great numbers of miserable people , who in several kinds want our charity , is a very powerfull argument to greater liberality and bounty . for this i must add to what i have already said concerning the measures and proportions of charity ; that a truly charitable mind will encrease its proportions according to present wants ; will sometimes abridge itself even in the conveniences of life to supply great and pressing necessities ; for a great love will not only spare , what it easily can , but when there is great reason for it , will deny it self to do good . and here i intended to have represented to you our apostles arguments for a liberal and bountifull charity : but , i fear , i have already too much trespassed ; and where there is a willing mind , so many and so great objects of charity , are themselves very pressing arguments . and therefore as the apostle endeavours to inspire his corinthians with an holy emulation of the zeal and forwardness of the churches of macedonia , how that in a great trial of affliction , the abundance of their joy , and their deep poverty , abounded unto the riches of their liberality ; so i shall only desire you to emulate the great examples of past and present times , and that you would set as great examples for times to come . if any thing deserves our emulation , great and generous charities do , which are a resemblance and imitation of the divine goodness , than which nothing can more endear us to god or man : we owe all our present foundations to royal bounty and private charities ; and thanks be to god , our present age , as bad as it is , is not without some great examples ; and though true virtue is void of the pride , and vanity , and envy , and jealousies of earthly rivals , yet it fires at great examples , and is ashamed to be out-done by equals in love to god or men ; especially when the honour of the church , whereof they are members , and the religion , which they profess , is concerned . it is well known , how many pious and charitable foundations are owing to popish superstition ; they hoped to expiate their sins , and to merit heaven by their good works , and in this hope , and this perswasion , they did a very great many . we understand better than to think of meriting any thing of god , much less of purchasing a liberty of sinning , by acts of charity ; but if those great rewards , which are promised to charity , and which we profess to believe , will not make us charitable , without the opinion of merit and satisfaction ; charity is so great and excellent a vertue , and so very usefull to mankind , that at least thus far popery will be thought the better religion ; and therefore as the apostle argues , as ye abound in every thing , in faith , and utterance , and knowledge , and all diligence , and in your love to us , see that ye abound in this grace also : as we have a more orthodox saith , a clearer and distincter knowledge , and a purer worship , than the church of rome , let us excell in charity too , and convince the world , that to renounce popery , is not to renounce good works . finis . books publish'd by the reverend dr. sherlock , dean of st. paul's ; and to be sold by w. rogers . an answer to a discourse , entituled , papists protesting against protestant popery , 2d edit . 4to . an answer to the amicable accommodation of the differences between the representer and the answerer , 4to . a sermon at the funeral of the reverend dr. calamy , 4to . a vindication of some protestant principles of church-unity and catholick communion , &c. 4to . a preservative against popery , in two parts , with the vindication . a discourse concerning the nature , unity , and communion of the catholick church , first part , 4to . a sermon before the lord-mayor , novemb. 4 1688. 4to . a vindication of the doctrine of the trinity , 3d edit . 4to . the case of allegiance to sovereign powers stated , &c. 4to . a vindication of the case of allegiance , &c. 4to . a fast-sermon before the queen at whitehall , june 17. 4to . a practical discourse concerning death . in octavo . ninth edition , price 3 s. in twelves , price 2 s. a practical discourse concerning judgment , 4th edit . 8 vo . a sermon before the house of commons , jan. 30. 1692. 4to . a sermon preach'd before the queen , feb. 12. 1692. 4to . the charity of lending without usury , in a sermon before the lord-mayor on easter-tuesday , 1692. 4to . a sermon at the temple-church , may 29. 1692. 4to . a sermon preach'd before the queen , june 26. 1692. 4to . a sermon preach'd at the funeral of the reverend dr. meggot , late dean of winchester , decemb. 10. 1692. 4to . a discourse concerning the divine providence , 2d edit . 4to . an apology for writing against socinians , 4to . a sermon at the temple-church , dec. 30. 1694. upon the sad occasion of the death of our gracious queen , 4to . books printed for , and are to be sold by w. rogers . archbishop tillotson's works , being all that were publish'd by his grace himself ; and now collected into one vol. fol. price 20s . — discourse against transubstantiation , 8vo . alone . price 2d . stitcht . — persuasive to frequent communion in the sacrament of the lord's-supper . 8vo . sticht 3d. in 12 o bound , 6d . — sermons concerning the divinity of our b. saviour , 8vo . — six sermons . i. of stedfastness in religion . ii. of family-religion . iii , iv , v. of the education of children . vi. of the advantages of an early piety . in 8vo . price 3s . in 12 o. 1s . 6d . bishop of worcester's doctrines and practices of the church of rome truly represented , &c. 4to . — doctrine of the trinity and transubstantiation compar'd , in in two parts , 4to . bishop of norwich's two sermons of the wisdom and goodness of providence , before the queen at whitehall , 4to . — sermon preach'd at st. andrew's holborn , on gal. 6. 7. — of religious melancholy . a sermon preach'd before the queen at whitehall , 4to . — of the immortality of the soul , preach'd before the king and queen at whitehall , on palm-sunday , 4to . bishop of bath and wells commentary on the five books of moses : with a dissertation concerning the author or writer of the said books ; and a general argument to each of them , in 2 vol. 8vo . dr. clagett's sermons , in two volumes , 8vo . dr. wake 's sermons , in 8vo . a defence of the dean of st. paul's apology for writing against the sacinians , 4to . a defence of dr. sherlock's notion of the trinity in unity , 4to . an answer to the animadversion on the dean of st. paul's vindication of the trinity , 4to . the distinction between real and nominal trinitarians examined , and the doctrine of a real trinity vindicated from the charge of tritheism : in answer to a late socinian pamphlet , entituled , the judgment of a dis-interested person , concerning the controversie about the b trinity , depending betw . dr. s — th and dr. sherlock , 4to . mr. tyrrell's history of england , fol. price 20s . dr. pelling's discourse concerning the existence of god , 8vo . — practical discourse concerning holiness , 8vo . the end . profitable charity a sermon preached before the right honourable sir thomas lane, lord mayor of london, and the honourable court of aldermen, &c. at the parish-church of st. brides, on easter-monday, 1695 / by robert lord bishop of chichester. grove, robert, 1634-1696. 1695 approx. 48 kb of xml-encoded text transcribed from 17 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a42264) transcribed from: (early english books online ; image set 58703) images scanned from microfilm: (early english books, 1641-1700 ; 918:4) profitable charity a sermon preached before the right honourable sir thomas lane, lord mayor of london, and the honourable court of aldermen, &c. at the parish-church of st. brides, on easter-monday, 1695 / by robert lord bishop of chichester. grove, robert, 1634-1696. [4], 28 p. printed for walter kettilby ..., london : 1695. reproduction of original in bristol public library, bristol, england. errata: p. 28. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -n.t. -corinthians, 1st, xiii, 3 -sermons. charity -sermons. sermons, english -17th century. 2007-11 tcp assigned for keying and markup 2007-11 apex covantage keyed and coded from proquest page images 2008-02 elspeth healey sampled and proofread 2008-02 elspeth healey text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion profitable charity : a sermon preached before the right honourable sir thomas lane , lord mayor of london , and the honourable court of aldermen , &c. at the parish-church of st. brides , on easter-monday , 1695. by robert lord bishop of chichester . london , printed for walter kettilby , at the bishop's head in st. paul's church-yard , 1695. lane , mayor . martis secundo die aprilis , 1695. annoque regni regis willielmi tertii , angliae , &c. septimo . this court doth desire the right reverend father in god , robert lord bishop of chichester , to print his sermon preached at the parish church of st. brides on easter-monday last , before the lord mayor , aldermen and governours of the several hospitals of this city . goodfellow . a sermon on 1 cor. xiii . 3. though i bestow all my goods to feed the poor , and though i give my body to be burned , and have not charity , it profiteth me nothing . the apostle having declared that all the extraordinary gifts of the spirit , which god was pleased to bestow upon his church in the first ages of christianity , were of very little or no consideration , if they were not joined with charity ; he describes that , which only was able to give any real value to all the rest , by some of the most genuine and proper effects of it : as that it suffereth long , that it is kind , that it envieth not , and the like . he then commends it from its duration , because that all the other gifts and abilities , how necessary soever they might be for the propagation of the christian religion for the present , should yet fail , cease and vanish away , as things that should be of no further use in the other world. but this alone should never fail , but continue with us for ever in that blessed state of happiness and perfection . he then mentions the three most eminent graces , faith , hope and charity ; but gives the preference to the last , and concludes positively , the greatest of these is charity . in the beginning he had affirmed , that without this , the speaking with the tongues of men and of angels , was no better than a loud and insignificant noise : and that prophecy , and the deepest knowledge in the mysteries of religion , and the glorious power of working miracles , were in themselves of no more account than the other . he then proceeds to assert the same concerning the greatest liberality to the poor , and the laying down our very lives , which seems to be the utmost that can possibly be required of us , upon any occasion . but yet , says he , though i bestow all my goods to feed the poor , and though i give my body to be burned , and have not charity , it profiteth me nothing . it is here manifestly implyed , that a man may part with his whole estate , and his life too , and yet that he may want charity . this may seem a very strange and surprizing supposition to us , that can see no further than the bare outside and appearances of things ; but god , that is intimately acquainted with all the secret motions and imaginations of our hearts , knows that too often the most specious external acts may proceed from a false or corrupt principle . and then , tho' they may be highly esteemed and magnified in the opinion of the world , they cannot be acceptable to him that is pleased with nothing that does not flow from a sincere and truly pious disposition of the soul. i shall confine my discourse to the former part of the words ; and here i shall shew : first , what is that charity that will make our alms any way profitable to our salvation . secondly , that without this , whatsoever we give , it shall be of no advantage at all , as to our eternal concerns . and thirdly , what are the reasons that whatever we bestow on the necessities of our poor brethren upon the principle of true charity , shall through god's gracious acceptance , be profitable to us in the great day of accounts . i. what is that charity that will make our alms any way profitable to our salvation : for in this sense we must understand the apostie , who was perfectly crucified to the world , and therefore could esteem nothing really profitable , that had not some tendency towards the procurement of a better life , which was the only thing that he valued . and when it is said here , that without charity all that we can bestow is not profitable , or conducive to the promoting of that great end , it must be implyed that with it , it is . now the charity that produces this excellent effect , is a charity that arises from the love of god ; that loves him as the supream and original good , and every thing else for his sake ; that admires and adores his infinite fulness , and esteems other things as the streams and emanations from that inexhaustible fountain . when we have not a due regard to this heavenly standard of our affections , our love will quickly degenerate into a silly fondness , or a covetous desire , or some turbulent , uneasy and exorbitant passion . but when the love of god rules in our hearts , when it presides over our very thoughts , and governs the most secret and inward motions of our spirits , it will keep all steddy and even ; in a due composure , without any excess or irregularity . the love of other things , whether it be of pleasure , or profit , or honour , or if there be any thing else that vain men are wont to set their hearts upon , it is the universal grievance of all the world , the unhappy occasion of all the miseries that mankind has groaned under ever since the fall of our first parents . all the fraud and treachery , all the violence and injustice , all the rapes and murders , all the cruelties and barbarities that ever were committed , are owing to nothing but the excessive love of some earthly enjoyment . the divine love , as it is placed on a different object , so it has very different effects ; it rejoyces the soul , and fills the world with a settled calmness and serenity ; it puts an end to all strife and contention , all deceitful and undjust dealing ; it considers that whatever it possesses , is all received from the good providence of god ; and in gratitude to him , it makes some returns to any of his poor creatures that it sees in a worse condition than it self . it has a tender and compassionate sense of all mens calamities ; and is ready to the utmost of its power , to assist their infirmities , support their weakness and relieve their necessities ; and where it can do no more , it will comfort them at least with its good wishes and hearty prayers . it is like the sun in the firmament that enlivens all things that come near it , and casts a chearful and pleasant smile on those frozen regions that lye beyond the influence of its heat . this excessive and universal charity is the very temper of heaven , the image of the divinity , the wisdom that is from above , which is so gloriously described , james iii. 17. it is first pure , then peaceable , gentle and easy to be intreated , full of mercy and good fruits , without partiality , and without hypocrisy . the philosopher tells us , that prudence is the common tie and ligament by which all the vertues are united ; and the apostle says the same of charity , that it is the bond of perfectness . col. iii. 14. without the one there can be no moral vertue , and no christian grace without the other . again , owe no man any thing , but to love one another . for he that loveth another hath fulfilled the law. for this thou shalt not commit adultery , thou shalt not kill , thou shalt not steal , thou shalt not bear false witness , thou shalt not covet , and if there be any other commandment it is briefly comprehended in this saying , namely , thou shalt love thy neighbour as thy self . love worketh no ill to his neighbour : therefore love is the fulfilling of the law. rom. xiii . 8 , 9 , 10. this is a duty of so wide and comprehensive a nature , that there must be a mixture of it in all our good actions , and in our alms in an especial manner . and it is this that gives them the only value and esteem in the sight of god. it was this that inhanced the price of the widow's mite , and made it outweigh all the abundance of the rich. when it is given with a good inclination , a cup of cold water shall not go without its reward . for if there be first a willing mind , it is accepted according to that a man hath , and not according to that he hath not . and whatsoever we thus do with a sincere and honest heart shall turn to our eternal advantage in the great and terrible day . the proceedings then shall be determined by acts of kindness and benificence ; and whatever we shall do for any of his poor distressed members , shall be rewarded as if it had been done to our blessed lord himself . for so it shall be declared before that general assembly of men and angels : verily i say unto you , in as much as ye have done it unto one of the least of these my brethren , ye have done it unto me . ii. but if this charity be the only thing that makes our alms profitable to us , then secondly , without this whatever we give shall be of no advantage at all , as to our eternal concerns . in all matters of a moral nature the end and motive upon which they are done , is always the thing that is to be principally considered . it is that which specifies the action , and makes it good or evil , when it was before in it self indifferent . and therefore , tho' a good end can by no means justify a bad action , yet a bad end does certainly spoil a good one . it will not sanctify a murder , if a man should imagine he committed it for the glory of god ; but it will turn our charity into malice and revenge , if we relieve one poor man , with a design to inable him to ruin another . it must be compassion to our neighbour , and obedience to almighty god , that can make our liberality to the indigent and necessitous any way acceptable . when a thing is discovered to be bestowed with an ill will , or a sinister intent , it does not oblige even him that receives it : the poor man may be glad of the dole , but he cannot have a good opinion of him that gave it . but taking it for granted in the general , that it is the kind and charitable intention of the donor , and not the bare distribution of our goods , that makes our bounty really valuable in the eyes of god and men ; i shall lay down a few particular instances of some of the false ends , which men may sometimes propose to themselves , and which are too often the chief inducement they have to be liberal to the poor . 1. and the first , and it may be the most common of these , is vain-glory . this may incline men to give freely enough to the necessities of those that are in distress , but it is only to purchase a reputation , and gain the good opinion of the people , and to be admired and applauded for persons of noble and generous minds . this was that which oppened the hands of the proud pharisees ; they were griping and rapacious to the highest degree , but their ambition and thirst after praise , was stronger than their covetousness . they would therefore give alms , but it was that they might be seen of men . they would have their good deeds proclaimed and published , as it were , by the sound of a trumpet . if they happened to find an object of pity in the street , or the market-place , or the synagogue , where the people might crowd about them , to observe what they did , they would not fail to relieve him ; but if they had met the same person in the wilderness , where there had been no witness of their actions , they would have suffered him to perish without any remorse . this is the charity of the pharisaical hypocrite . but he that is sincerely charitable , rejoyces at all opportunities of doing good , and rather prefers that which is the most secret , and is best pleased when he has no other witnesses of his bounty , but only god and his own conscience . 't is true , indeed , it is our saviour's command , mat. v. 16. let your light so shine before men , that they may see your good works and glorify , not you , but your father which is in heaven . we must not altogether decline the being seen when we do good , but we must not do it only to be seen . it must be for example and not for ostentation ; that others may be excited and encouraged to do the like ; to benefit our neighbours , and bring praise unto god ; and not to gratify a foolish itch of popular applause . otherwise , as we are expresly told , mat. vi . 17. we have no reward of our father which is in heaven . for he that seeks honour to himself by an external shew of charity or piety , or whatever it be , makes himself his own idol . he serves not god , but an idle vain-glorious humor , and he may possibly gain what he so earnestly desires ; he may be admired and magnified here , but he shall get nothing hereafter , but shame and everlasting contempt . 2. a second false end that men may have is an opinion of merit . this mistake we know is mightily favoured , and industriously nourished by those of the romish communion . they perswade their votaries to be liberal to the poor , ( and so far it is very well done ) especially , they encourage them to be very bountiful to the mendicants and other religious orders , ( as they call them ) who pretend to have renounced the world , and make profession of a kind of voluntary poverty : and in this , what design they may have , we are not ignorant ; but whatever it be , their doctrine of merit is a very high presumption , and that which will loose them the fruit of their labours they might otherwise have expected . for when we have done , if we could do , all those things which are commanded us , we must yet acknowledge and say , that we are unprofitable servants . for tho' god has been pleased of his mere goodness and special favour , to accept of the little services he inables us to do him , and has incouraged them with the promise of eternal life ; yet we cannot claim it , as that which is in strictness due to our weak and imperfect performances . the reward is of grace , and not of debt . the wages of sin is death : indeed , it is that which it has earned and most justly deserved ; but the gift of god is eternal life through jesus christ our lord : this is a gift , a thing freely bestowed , not purchased with alms or any works of ours , but by the precious blood of our blessed redeemer . and he that should exact it as in justice due to any thing he had done , would set-up a wrong title , and let fall that by which he held before . the case is much the same , as if a sovereign should not only pardon one of his rebellious subjects , but besides that , settle an inheritance upon him of an inestimable value , and only require him to be kind to his fellow traytors , and dispose of some small matter of what he had given him among them for his sake , and not the hundredth part , it may be , of what he owed him neither : now if this insolent wretch , upon the laying down such a pitiful trifle , should imagine that he had made a real purchase and refuse to accept the estate , as it was conveyed to him by an act of mere grace , but insist upon it as his undoubted right ; he would by that plea totally quit his proper claim , and forfeit all , and incur the highest displeasure of his lord , for the unsufferable arrogance of such a proud and groundless demand . it is dangerous pleading of merit , when the matter in question is a pure favour . 3. the third false end is near a kin to this , and maintained in the same church , and that is , a conceit that men by their alms may make satisfaction for their sins . when the guilt that has been contracted lies as a heavy burden upon the conscience , and men are frighted with the dreadful apprehensions of what must be the necessary consequence of a lewd and vicious life ; they will think nothing too dear to procure a pardon . the miserable worlding will then be willing to part with some of his ill-gotten goods , to escape the punishment he knows to be due to his rapine and injustice ; especially when the terrors of death are upon him , and he cannot retain the treasures of unrighteousness any longer ; he will then gladly throw any thing , or all that he has into the imaginary bank of the church , for the hopes of an indemnity . this fancy has erected many stately monuments , and given large endowments to many rich foundations . and it must be confessed that when such things as these are done , with an humble sense of our own unworthiness , they are very good , if not some of the best expressions of our love to the brethren , and our gratitude to the almighty . but then we must beware , that they are not polluted with a fond opinion , as if they were able to take away the gilt of a sin. we must not to think expiate a murder , by building a monastery ; nor to make an atonement for the wickedness of our whole life , by founding an hospital when we are dead : no ; we were not redeemed with corruptible things . there is no such commuting in the court of heaven ; there is no bribing of justice there , nor buying off the sentence with money . god will be merciful unto us , and accept our alms , when they are given in the way of acknowledgement and not of satisfaction . 4. there is one false end more , which i shall name , and that is , when men will give only for the support of a particular party . all mankind is the complete and adequate object of our charity ; common humanity gives every one an interest in our affections , and intitles him to a share of our bounty . it is the apostle's command ; as we have opportunity , let us do good unto all men . gal. vi . 10. 't is true , he immediately adds ; especially to them who are of the houshold of faith . and it will be readily granted , that we may and ought to have a more peculiar regard to these , but not to the total exclusion of others . we should be more liberal where the obligations of the same religion are superadded to those of the same humane nature ; or where it is not in our power to relieve both ; we may lawfully prefer a relation before a stranger ; a christian before an infidel ; one of our own , before one of the roman church . but no christian of any denomination whatsoever , no jew , no turk , no heathen , no man whatever he be , but should have some small portion , at least , of the good things we possess , if his necessities require it . this is the true christian charity that extends it self over the whole world ; but it is nothing but peevish bigotry to be kind to none but our own perswasion . like the jews that could be bountiful enough to their own nation , but had no manner of bowels or pity for a poor samaritan . this is a bitter zeal , that quickly runs out into down-right cruelty ; as when some shall be content to give profusely to the good catholicks ( as they call them ) only to animate and abet them in the extirpation of hereticks . this is a love that is begotten of hatred ; this is to be charitable in spight , and to do some kind of good for the sake of a greater mischief . at best , he that restrains his kindness to a party , has , indeed , no kindness for any but his own dear self : for he loves others only because they act and think as he does . these are the things that will make our alms-to profit us nothing : when they are corrupted with vain glory , or an opinion of merit or satisfaction , or when they are too much confined to one particular sort of men. iii. i proceed now to the third thing , to shew , what are the reasons that whatever we bestow upon the necessities of our poor brethren , upon the principle of true charity , shall through god's gracious acceptance be profitable to us in the great day of accounts . and that it shall be : 1. because acts of beneficence are necessary to preserve the principle . 2. because they are the surest evidence of our love of god. 3. because they are the plainest demonstration of our faith and trust in him. 4. and because they do in a peculiar manner incline him to be merciful unto us , when we are thus merciful unto others . these are the reasons for which our alms are profitable to us , and pleasing to god. 1. first , because acts of beneficence are necessary to preserve the principle . the principle by which these are to be produced , and which is the only thing that can make them accepted , is charity ; the true inward charity of the heart , as i have shewed , and which i have endeavoured to describe unto you , tho' very imperfectly . now where this principle has no other opportunity of exerting it self , a sincere desire only of doing good may be sufficient to keep it alive . the kind wishes of the poor and impotent shall be enough , when they have not ability to afford any further assistance . but those whom god has been pleased to bless with a plentiful or but a competent measure of worldly goods , if they do not communicate something of what they enjoy , to those that are in want and necessity , it is an undeniable proof that they have no real affection for them . for if a man doth not do that which lies within the compass of his power , it is a plain indication that he has not any desire or intention to do it ; or if he had , yet if he frequently suppress it , and will not suffer it to discover it self in some overt acts ; this will by degrees stifle and extinguish that very desire . a fire may be kindled and begin to burn , but if it be stopt up in a close place , it will soon be smothered and go out in its own smoak ; but when it has room to dilate it self , and is ventilated by the open air , this increases and spreads the flame , and it grows stronger , and enlightens and warms all that is about it . in like manner , charity shut up within our own breasts , languishes and decays and comes to nothing ; but when we give it vent by frequent exercise , it feeds it self by being spent , and one good deed fits and disposes us for another . like the widow's oyl , the more vessels it fills , the more it multiplies . it is produced and confirmed like other habits by the same repeated acts ; but it is weakened , and at last quite destroyed by a long intermission . and from hence we may gather , that almighty god is very well pleased with those expressions of kindness which do maintain and coroborate that excellent principle of charity ; which is a faint resemblance and some kind of imitation of his own essential infinite goodness . 2. secondly , such acts as these are the surest evidence of our love of god. we may indeed , deal our bread to the hungry , and cast our money among the poor , and all this may be nothing but an hypocritical pretence of kindness . we may do it upon wrong motives , as i have shewed ; and this notwithstanding , we may have no true love neither for god nor our neighbour . but of this he is the only judge ; we must have a charitable opinion of every thing that is good , tho' it should be but in appearance . but tho' we cannot tell whether he that gives has therefore any real love of god , yet we may know that he that refuses to give , has certainly none . for he that will not part with any thing for god's sake , is that covetous idolater that loves his money better than god , or rather , he makes a god of his money . who so hath this hath this world's good , says st. john , and seeth his brother have need , and shutteth up his bowels of compassion from him , how dwelleth the love of god in him ? it cannot be : for as the same apostle observes in another place , he that loveth not his brother whom he hath seen , how can he love god whom he hath not seen ? it is a vain thing to talk of raptures and extasies , and being wonderfully affected with invisible things ; and not to be at all moved or concerned at that which lies before our eyes . the best way to shew our regard to our creator , is by our tenderness to his poor creatures . if we love one another , god dwelleth in us , and his love is perfected in us . 1 john iv . 12. the love of god and our neighbour , are so intimately united , and so closely joined together , that they cannot be separated . and the most convincing and sensible argument that we unfeignedly love the one , is to be really kind to the other . and with this god is highly pleased and honoured : for every ray of mercy , every beam of good will , that falls directly upon our poor brethren , is by consequence , reflected upon him. 3. thirdly , these acts are the plainest demonstration of our faith and trust in god. that in which the men of the world are wont to put their greatest confidence , is , their plentiful estates , the abundance of their riches , and the largeness of their possessions . but he that is willing to resign up these or any considerable portion of them , and cast himself upon the providence of heaven , to make what returns it shall seem good to the wise disposer of all things , does thereby declare , that his chief dependance is upon god , and not upon his wealth . and this trust in god is that which gives us the surest title to his favour and protection ; and that which brings him the greatest honour . for it is that by which we do effectually shew , that we do esteem him the supreme and sovereign goodness and truth , and that we are verily perswaded , that he will never leave us nor forsake us . this was the touchstone by which our blessed lord did sometimes try the sincerity of those that offered themselves to become his disciples . go sell that thou hast and give to the poor , and thou shalt have treasure in heaven : and come and follow me . he that was afraid to accept the condition , went away sorrowful ; and we never hear that he made a second application . but they that durst believe him , and forsook all , tho' that all were but a little , were immediatly comforted with the promise , and are long since entered into the possession of everlasting bliss and immortality . this was the reward of their faith ; for he that quits a treasure in hand , for a treasure in reversion ; he that leaves what he has upon earth for the promise of what he expects in heaven , gives the best assurance that it is possible , that he does really believe the truth of the promise . but he that will not be perswaded to give something liberally to the relief of the indigent and necessitous , by all the great and glorious encouragements that are proposed to induce him unto it , does not heartily believe the scriptures . but he is , indeed , a sort of an infidel , that accounts bonds , and mortgages , and ready money a better security than the word of god. 4. fourthly , acts of charity are profitable , because they do in a peculiar manner incline god to be merciful unto us , when we are thus merciful unto others . it is one of the beatitudes pronounced by our saviour , mat. v. 7. blessed are the merciful , for they shall obtain mercy . this seems extremely congruous and agreeable to the nature of god and to the nature of the thing . god is always inclineable to mercy ; and it is reasonable to think that he will extend it to none more readily , than to those in whom there appear some little resemblances of that his most lovely and adorable attribute . he is sometimes set forth , as if he did temper and accommodate himself , as it were , to the different dispositions and various qualifications of the several subjects . psal . xviii 25 , 26. with the merciful thou wilt shew thy self merciful . with the upright man thou wilt shew thy self upright : with the pure thou wilt shew thy self pure ; and with froward , thou wilt shew thy self froward . this is but just and equitable , that men should be proceeded with by the rules and measures they have practised themselves . and therefore the hard-hearted and remorsless wretch cannot complain , if he be used with rigour and extremity , nor repine when he sees the kind and compassionate soul treated with the greatest clemency and sweetness . this is a way of dealing that is but suited to every one's actions . the cruel and revengeful shall be severely punished , but the pious and charitable shall be graciously pardoned . therefore , to do good and to communicate forget not ; for with such sacrifices god is well pleased . heb. xiii . 16. our almes are called sacrifices here , not that they have any proper expiatory power to take away sins . for the sacrifices that were offered under the mosaical oeconomy , had not that ; but they were accepted as they were types of the grand propitiation to be made by christ . and through him , whatever vertue the legal sacrifices had , the sacrifices of the gospel shall be much more effectual . for even while the first tabernacle was standing , god had frequently professed that the blood of bulls and of goats , and the fat of rams ; that incense and oblations , and whatever he had commanded them to bring to his altar , was nothing at all regarded by him , in comparison of mercy . mercy is the thing which shall principally regulate the proceedings at the great day of judgment , as i have already mentioned . when the dead shall be raised , and all the innumerable myriads that ever were born , shall stand before the dreadful tribunal ; then shall those that have been relieved by the merciful man appear as so many intercessours for him : as if they should say , lord , this is the man that refreshed our bowels when we were pinched with hunger , that came in seasonably to support us when we were ready to perish , that delivered us from the hand of our cruel oppressour , that had pity on our children , and gave them good education when they were left poor distressed fatherless infants . on the other side those that have been forsaken , or undone by the covetous miser , shall look upon him as if they would thus implead him at that impartial bar : lord , this is he that suffered us to languish , and pine away for want , when a very little of that he never made any use of would have rejoiced our hearts ; this is he that let us be exposed to cold and nakedness , when the moth consumed his unnecessary changes of apparel : nay , this is he that has griped and oppressed us , that has made himself drunk with our tears , that has wearied us out at law , and born down our righteous cause by wealth and power , and robbed us of the little that we had , by violence and injustice . thus might they justly plead against him , if his own conscience did not prevent all other accusers , and pass the first sentence upon him , which shall be quickly followed by that of the great judge , who shall render to every man according to his works . then shall the good and merciful be taken up into the regions of everlasting joy ; but they shall have judgment without mercy , that have shewed no mercy . thus have i shewed what is that charity that will make our alms some way profitable to our salvation , but that without it they are not so in themselves : and now lastly , i have laid down some reasons that make them acceptable and advantageous , when they proceed from such a principle of true charity ; it is because they nourish and preserve that principle ; they are a proof of our love to god , and our trust and dependance upon him , and they do particularly incline him to be merciful to us. the design of all that has been said , is to excite you to give , and to do it so , that it may tend to the real benefit of him that gives , as well as of him that receives ; or in the words of the apostle , i seek fruit that may redound to your account . to this purpose i shall lay before you what expences have been lately made in this way , and what necessity there still is of further expence ; what has been done already , and what yet remains to be done , that is fit matter for the charitable benevolence of this great and honourable city : and this i cannot do better , than by reading to you , a true report of the great number of poor children , and other poor people , maintained in the several hospitals , under the pious care of the lord mayor , commonalty , and citizens of the city of london , the year last past . christ's-hospital . children put forth apprentices , and discharged out of christ's hospital , the year last past 104 ; eight whereof being instructed in the mathematicks and navigation , are already placed out . and two others well qualified to be placed out with the first convenience , to commanders of ships , out of the mathematical school , founded by his late majesty king charles the second , of blessed memory — — 104 children buried the year last past — — 25 children now remaining under the care and charge of the said hospital , which are kept in the house and at nurse elsewhere — ●18 the names of all which , are register'd in the books kept in the said hospital , and are to be seen , as also when and whence they were admitted . which being so many in number , and the charge of keeping them very great , ( and being still depressed by the very great loss , which was sustain'd by the late dreadful fire ) 't is not doubted , but many worthy and good christians will liberally assist towards so useful and beneficial a charity : the stated and certain revenue of the said hospital , amounting to very little more , than a moiety of their necessary and unavoidable charge . st. bartholomew's hospital . there have been cured and discharged from the hospital of st. bartholomew the year last past , of wounded , sick and maimed soldiers and seamen , and other diseased persons , from several parts of the dominions of the king 's most excellent majesty , and from foreign parts ; many of which have been relieved with moneys and other necessaries at their departure , tho' ( as it hath pleased god ) the greatest part of the revenue of the said hospital was consumed by the late dreadful fire — 1961 buried this year , after much charges on them — 199 persons remaining under cure in the said hospital — 312 st. thomas's hospital . there have been cured and discharged from st. thomas's-hospital in southwark , this last year , of wounded , sick and maimed soldiers and seamen , and other diseased persons , from several parts of his majesty's dominions , and from foreign parts ; many of which have been relieved with money and other necessaries at their departure , tho' much of the revenue of the said hospital has been destroyed by several dreadful fires in london and southwark : and most of the buildings of this hospital being very old , low , damp , and incommodious for the reception of sick and wounded persons : the governours have begun to rebuild some part thereof , and have already laid out of their own free gift , some thousands of pounds , but cannot possibly finish what is further intended , and absolutely necessary , without the assistance of good and charitable persons ; the yearly revenue of this hospital , being much less than will defray the constant charge of those persons that are sent thither for cure — — 1969 buried this year after much charge in the time of their sickness — 179 remaining under cure at the charge of the said hospital — 323 bridewel hospital . received this last year into the hospital of bridewel , vagrants and other indigent and miserable people , many whereof had both cloathing , and such other relief as their necessities required , being in great distress , and sent by passes into their native countries — 969 maintained in the said hospital , and brought up in divers arts and trades at the only charge of the said hospital , apprentices ; notwithstanding it pleased god , the hospital and all the houses within the precinct thereof , ( which was the greater part of its revenue ) were wholly consumed by the late dreadful fire ; besides the great loss sustained in the remains of its revenue by two terrible fires , the one in june 1673. and the other in november 1692 , which happened in wapping — 103 bethlehem hospital . the hospital of bethlehem is of great necessity for the keeping and curing distracted persons , whose misery , of all others , is the more deplorable , because they do not apprehend the same , it disabling the mind , as well as the body . brought into the said hospital the last year , distracted men and women — — — — 61 cured of their lunacy and discharged thence the said year — 52 distracted persons buried the last year — — 16 now remaining there under cure , and provided for with physick , diet and other relief , at the charge of the said hospital — 112 the charge whereof is great , and the revenue of the said hospital so small , as not to amount to one half part of the yearly expences thereof ; and the building of the old hospital of bethlehem being ruinous and not capacious to receive and contain the great number of distracted persons ; for the admission of whom , daily applications are made to the governours thereof . upon a christian and charitable consideration of the premisses , the lord mayor , aldermen and common-council of the city of london , did lately grant sufficient ground to erect a more commodious house for the keeping and curing the said lunaticks and distracted persons . in the building and finishing whereof , the governours of the said hospital have laid out and disbursed about seventeen thousand pounds , whereby not only the whole stock of the said hospital is expended , but the governours thereof have been necessitated to take up great sums of money for the finishing the same ; and therefore the said hospital is a very fit object of all good mens charity , to do as god shall enable them , toward the relief of the said poor lunaticks , and payment of their debts ; there having been , and daily are , by the blessing of god , and the charge of the said hospital , and the care of those that are intrusted therewith , divers reduced to their former senses . you see here how many indigent and calamitous persons of several sorts , have been plentifully relieved by the standing endowments , and occasional bounty of their pious benefactors . how many poor helpless orphans have been carefully provided for , liberally educated , and put out to honest employments , to the great credit and advantage of the publick ! how many thousands of sick and wounded have been perfectly cured , chiefly of those that have bravely ventured their lives for the service of their king and country , and to defend us from the fury of an enraged and potent enemy ! how many vagrants , whom pure necessity , it may be , had driven from their homes , have been imployed and furnished with conveniencies , and returned to their respective habitations , in a far more comfortable condition than they left them ! how many lunatick and distracted creatures , the most pityable objects of all , have been recovered , and are now able to praise and worship god again , with those senses and understandings which he at first gave them ; and to which , by his blessing upon your endeavours , they have been happily restored ! all these great , these truly generous and christian things have been done . and what remains more to be done , but only that you would be pleased to take a due care , as i know you will , that they may be transmitted down to posterity without interruption . the yearly revenue of the several foundations , tho' very considerable , is yet not any way answerable to the necessary charge in some it scarce amounts to the half. the rest has beenhitherto , from time to time , constantly supplied by the voluntary bounty of eminent and charitable citizens . and it must be acknowledged to the honour of this renowned body , that very great accessions have been made in this way ; but great as they have been , the necessities of the poor have been greater . their rents have been exceedingly lessened by the dreadful fire ; and the expence of building has lain so very heavy , that nothing but the generosity would have undertaken it ; and nothing but the wealth of sucha city as this could have born it so long . but by thesemeans the hospitals are become so far indebted , ( notwthstanding the prudent management of those that have the care of them ) that one of them in particular , that was wont to maintain about a thousand orphans , or more , will not , as i am certainly informed , be able totake in one poor fatherless child this ensuing year , unless it receive some very unexpected and liberal assistance . what pity 't is , that those streams that have flowed so plentifully for so many ages , should be in danger of being dried up , or at least , of receiving a stop in ours . but i cannot entertain any such fear , while you still retain the same pious inclinations of doing good , which you have always expressed . i need not use any arguments to urge you to it ; i need not put you in mind of your worthy ancestors ; i shall but desire you to imitate your selves ; do but as you have been wont to do , and all other perswasions will be wholly superfluous . some there be , that may be like enough to talk of the charges of the war , the decay of trade , and their losses at sea , and make this the pretence for their not giving . but i know that your charity will disdain to make use of such frivolous excuses . the more you have lost , the more you should give of what remains , that providence may be engaged to preserve the rest . i belive it is the forwardness that many of the members of it have shewn to succour the distressed , that god has seemed to make this city a part of his peculiar care ; that the fire has but built you more convenient and stately houses ; that the war has served but to whet your industry and declare your resolution ; and that notwithstanding the many sad and amazing accidents that have befallen this place within our own memories , it still continues , god be praised , in a prosperous and flourishing condition ; if we were but wise and grateful enough to know it . but if it should not make us rich , charity will certainly secure us from want. for truth it self has promised that , he that giveth to the poor shall not lack . and this is as much as any man need to desire . and it is a far better assurance than the most plentiful fortune is able to give us ; for that we know may be presently snatched away and leave us absolute beggars within less than an hour . but why should i insist upon a consideration that has respect only to this world , when what we bestow on the poor , if it come from a hearty charity , shall be amply rewarded in that which is to come . according to that of our blessed lord. luke vix . 12 , 13 , 14. when thou makest a dinner or a supper , call not thy friends , nor thy brethren , neither thy kinsmen , nor thy rich neighbours ; do not spend all thy kindness upon these , lest they also bid thee thee again , and a recompence be made thee . but when thou makest a feast , call the poor , the maimed , the lame , the blind ; the proper inhabitants of the hospital : be kind to them , and thou shalt be blessed ; for they cannot recompence thee , for thou shalt be recompensed at the resurrection of the just . when we place our kindnesses where we may reasonably expect to have returns made us , god looks upon these but as mutual civilities betwixt man and man , and it is enough if they be repaid in kind . but when we do good without any hopes or prospect of secular advantage ; when we give to the poor who we know are never able to requite us , this being done for his sake , he is pleased to undertake the payment ; he makes himself the debtor , and will be sure to see the obligation satisfied to the utmost ; and that not as the thing it self does deserve , but as becomes the munificence of the supreme lord. he will give us eternal for our temporal things , and whatever we have thus done upon earth , he will reward it in the kingdom of heaven . of which , god of his infinite mercy make us all partakers , through jesus christ our lord. amen . errata . page 5. line 20. for excessive read extensive . pag. 12. lin . 13. for expiate read to expiate . finis . a sermon concerning discretion in giving alms preached at st. sepulchres church in london, instead of the spittle, upon wednesday in easter-week, april vi, mdclxxxi / by tho. tenison ... tenison, thomas, 1636-1715. 1681 approx. 65 kb of xml-encoded text transcribed from 27 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-09 (eebo-tcp phase 1). a64367 wing t709 estc r21759 12568041 ocm 12568041 63399 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a64367) transcribed from: (early english books online ; image set 63399) images scanned from microfilm: (early english books, 1641-1700 ; 704:3) a sermon concerning discretion in giving alms preached at st. sepulchres church in london, instead of the spittle, upon wednesday in easter-week, april vi, mdclxxxi / by tho. tenison ... tenison, thomas, 1636-1715. [7], 46, [1] p. printed by j. macock for f. tyton ..., london : 1681. includes bibliographical references. running title: of discretion in giving alms. advertisement: p. [1] at end. reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -o.t. -psalms cxii, 5 -sermons. charity -sermons. sermons, english. 2003-05 tcp assigned for keying and markup 2003-05 apex covantage keyed and coded from proquest page images 2003-06 john latta sampled and proofread 2003-06 john latta text and markup reviewed and edited 2003-08 pfs batch review (qc) and xml conversion ward mayor . jovis xxi . die april . 1681. annoque regis caroli secundi angl. &c. xxxiij . this court doth desire dr. tenison to print his sermon preached at st. sepulchres , on wednesday in ea●ter-week last . wagstaffe . a sermon concerning discretion in giving alms . preached at s t sepulchres church in london , instead of the spittle , upon wednesday in easter-week , april vi . m dc lxxxi . by tho. tenison , d. d. vicar of s t martins in the fields , and chaplain in ordinary to his majesty . london , printed by j. macock , for francis tyton at the three-daggers in fleet-street , over against s t dunstans church , m dc lxxxi . to the right honourable sir patience ward lord mayor of the city of london : and to the honourable court of aldermen . right honourable , in obedience to your commands , i have made this discourse publick ; and i humbly offer it to your favourable acceptance . there is need of such candour in reference to the manner of handling this argument ; it being so difficult to speak discreetly of discretion , and with perfect charity , of the lavish abusers of it . but , touching the argument it self , i forbėar to use any apologie ; it being ( as i think ) agreeable enough to the design of a spittle-sermon . there is another branch of charity which equally needeth prudence , and is as necessary to be consider'd , though , at that time and place , it was not a subject so proper for me . i mean , that discreet charity which moderates our censures . it is too common a practice to leap from bare report to uncharitable opinion and unchristian language ; without staying at all in the mid-way , to examine the grounds of ordinary fame . and so , by publick clamour , and by private discontent , as by winds aloft and earthquakes beneath , the frame of civil polity is disordered . and it may be taken up against us , as a proverb of reproach , that england is a creature which , if it finds no other way of dying , will kill it self with jealousie and fretfulness . we make others our enemies , by thinking them to be so , and by giving scandalous characters of them , before we truly understand their merits . and i heartily thank god , that i have found , in conversation , so much of good temper and real piety in many men , upon whom rashness had fixed names of infamy . god grant that we may , on all hands , avoid extreams ; and , by the voice of universal charity , call back that blessed peace which hath seemed to be flying from us . no man can desire this with greater degrees of affection and sincerity , than , right honourable , your humble and most faithful servant , tho. tenison psal. cxii . part of verse 5. a good man — will guide his affairs with discretion . prudence ( if we discourse concerning it with propriety ) is not so much a distinct and particular virtue , as the common governess of all the virtues . it considereth the scope at which we aim ; it chuseth honest and useful means , and fitteth them to their end ; it conducteth them , in due manner , in their operation ; it adjusteth all the circumstances of humane life . it is true , there may be something done without it which is , in its nature , good : but , even then , it cannot be said to be performed well and correctly , and with the approbation of right reason . for to affirm that chance is wise , is to say most absurdly of it , that it is not it self . the useful influence of discretion appeareth , plainly , in all the affairs of a christian man. but i shall only give an instance of it in the exercise of charity ; whether it be when we use reproof , or administer alms. in using of reproof , it is discretion which sheweth what arcana of vice are unfit to be exposed ; at what seasons men in fault are in the fittest temper for advice ; what are those happy hours in which they are softest , and most receptive of any virtuous impression ; by what steps and degrees we ought to proceed ; when we are to favour the modesty , or to dash the confidence , of offenders ; how we ought to proportion the degree of our passion to the quality of the offence ; lest , by equal vehemence against infirmity and presumption , we hinder the ignorant from discerning whether the crime be venial , or unworthy of favour . then , in the administration of alms , we are guilty of unprofitable ( not to say , very injurious ) prosuseness , whensoever prudence is not the dispenser of them . alms are call'd , in holy writ , by the venerable name of religious offerings . but , whatsoever the altar be at which they are presented without discretion , they are so many sacrifices without salt. wherefore , in the text , charity and prudence meet together in this excellent character of a bountiful person ; a good man [ sheweth favour , and lendeth , and ] will guide his affairs with discretion . you perceive , by this introduction , what is like to be my present argument , that particular one of discretion in giving alms , and not that of charity in general , in praise of which so much hath been , already , said by others , and so very accurately ; that they have , in effect , exhausted the subject . and , indeed , it appears to every judicious christian so excellent and so necessary a duty ; that it is difficult for such a one to prevent amazement when he hears it put in form of query by the schools , a whether or no charity be a virtue ? i mean this of such a man as is not well acquainted with their usual way of tying knots upon the plainest things to shew their dexterity in the solution . now , in pursuance of my intended subject , i shall , in the first place , inquire who that good man is who is described in the text , as a person , at the same time wise , and liberal . secondly , i shall show , in general , that bounty ought , evermore , to be govern'd by discretion . thirdly , i shall lay , before your consideration , those particular measures of religious prudence by which a man , truly and wisely charitable , does guide his affairs . fourthly , i shall earnestly move this audience ( if need there be of importunity in so good a cause and in a christian assembly ) both to charity it self , and to the prudence of it . lastly , under this exhortation , i shall direct to such means as are proper to be used towards the attainment of this great perfection of discreet and rational bounty . and all this , to the intent that they whom god hath prosper'd , may be perswaded both to communicate , and to do it in such prudent and profitable manner ; that the providence of god may be glorify'd by mans wise and good management of its liberality to him ; that the publick needs may be the more conveniently supply'd ; and that men of equal discretion and charity may lay up for themselves a good foundation against the time to come , and , at length , lay hold of eternal life . i am ( by the order i have prescrib'd to my self ) to inquire , in the first place , who that good man is , in commendation of whose charity and prudence , not only the text , but this whole psalm , is penn'd . and it is manifest by these following words [ he sheweth favour and lendeth ] that by such a one is meant , a man of gentle temper and generous disposition ; a man neither rigid nor selfish : one to whom belong the good qualities of the zone we live in , which is temperate and fruitful . so that this kind of goodness consisteth in two very valuable things , sweetness of nature , and largeness of heart . and both these generally go together . for it is with the soul of man as it is with the parts of matter , which , the lesser they are , they are always the harder , and the more inflexible . and , first , this good man excelleth in sweetness and goodness of nature . by which i mean not that easiness of temper which renders him apt to be seduced , but that humanity of disposition which prepares him with inclination to do good . the hebrew word which , in our translation , is rendred [ a good man ] is , in that of the seventy , interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies gentle and benign . and phavorinus b glosseth this greek word by that other of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , equitable , clement , void of rigour , humane , merciful . secondly , this good man excelleth in largeness of heart . vir bonus is , here , vir utilis . a good man is a man useful to his generation . in this sence the law is said c to be , not only holy [ or a rule separate from the immoral measures which the world lives by ] and just [ that is , a rule of right reason ] but good also ; that is , a rule useful and serviceable to all who follow it . a good man is not injurious , nor so much as rigorously just ; but ( like the best of beings of whom plato said , that there was no envy or narrowness in him ) diffusive of good will and favour towards all mankind . he is one who do's d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some excellent thing ; something more generously good than others , who ( like the publicans ) are wont rather to exchange , them to do , good turns . when the jews personate such a one , they introduce him speaking in this proverb : that which is thine is , for me , still thy propertie ; and that which is mine is thine also . this is he for whom some other man of an upright intention , but of much meaner capacitie to serve his age , would ( as s. paul e observeth ) even dare to die . and certainly he who , when there is apparent hazard , sacrificeth his own less profitable life , to preserve the more useful one of some light of israel , some man who is a common and publick good , some hero in generous virtue ; can never fall an inglorious victim in the eys of god or any virtuous beholder . having , thus , shew'd you who this good man is who is so well spoken of in the text , and pray'd ( as i hope we all do very heartily ) that god would add thousands and ten thousands to his order ; i come to prove , in the second place , that the goodness of such a mans nature , and the bounty of his heart and hand , are always to be govern'd by discretion . and this is a truth which needs no laborious proof . for , first , without prudence , the circumstances of charity cannot be measur'd and limited with judicious f estimation and allotment . for there are givers of different abilities , and there are receivers , whose needs are different , and whose merits are unequal . and the same kind of alms , and the same measures are not , at all times , proper to be given or received by the same persons . and therefore , it is necessary that men be furnish'd with discretion , by which they may be qualifi'd for the due oeconomie g of their alms , and disposed to be good ( or useful ) stewards of the manifold grace h ( or temporal liberalitie ) of god. now ( secondly ) unless our charity be judiciously weigh'd and proportion'd , three great inconveniencies will attend it . for ( first ) without such judicious estimation , our charity will be , often , ridiculous and indecent . hence many have given humorous alms , and conceited legacies , and have made statutes relishing of monkish caprice ; and written folly , in very legible characters , upon the front of their foundations . hence some , whose devotion ha's had ignorance for its mother , have built two churches in the same inclosure in a small village ; endamaging the publick service of god by dividing the assemblie . hence a man otherwise of no ordinary figure in the english chronicle i is said to have resolved to increase his sorty seven monasteries to the number of fifty , because that was the number of the year of jubilee . a reason derived from no deeper cause than the pleasure which the chime of those agreeing numbers made in his weak imagination . secondly ; unless discretion adjusteth and proportioneth our alms , we shall do less good with them than is in our power . good is to be done ; and every degree of good is good. and though a man is not obliged to do always that which , in the abstracted speculation of it , is best ; yet true philosophy , as well as theology seemeh to assure us , that there are no such things as moral counse's which are not also commands : and that every man is bound to do whatsoever is , in his circumstances , best to be done by him , and easily understood by him to be best . now how dwelleth the love of god and goodness in that man , who , when he may do a greater good , do's irrationally chuse to do a less , by a careless and indiscriminating liberality ? there is a certain proportion of needs and provisions , in the world . and , in many places of it , the provisions do scarce ballance the needs . wherefore , there is cogent reason for the making of our charity go as far as it can . and if it is to be done for the best , discretion must guide us in the performance . for what harvest can we expect from that precious seed of alms , which is either thrown on an heap , or scattered at all adventures , and in such sort , that the cultivated land is not distinguished from the fallow and unbroken ; that the very rocks and high ways are sown ; and that the birds of prey devour that which ought to have been committed to the good ground , and to have taken root there , and to have sprung up , from thence , for the sustenance of mans indigent nature ? i should offend against manifest truth , if i should say , that no good can be done by indiscreet alms : for good is , often , done by prodigality it self , of which some spoils , accidentally , fall to the lot of the wise and sober . but , the greater the prudence , the greater the good . and it is with alms as with estates , where half of the riches do's consist in the discretion of the owner . a judicious man will serve more good purposes with a few pence , than an imprudent man with a great number of talents . we see it daily , that a competent revenue , by good management and gods blessing , supporteth divers families , and divers societies founded by charity , in very decent and comfortable manner . and s. chrysostome k reporteth concerning the church of antioch , that , in his time , the small revenue of it , well apply'd , did maintain three thousand widows and virgins , besides the clergy , the prisoners , the strangers , the lepers . on the other hand , it cannot escape our most negligent observation , that there are some single persons [ some did i say ? would god they were to be easily numbred ] who have had greater abundance in this world than many families , and publick foundations . and yet , by imprudence , and by vice ( vice which is the greatest of indiscretions ) they have consumed the very stock , and outliv'd all but the miserable remembrance of their former plenty , and the brutish abuse of it . and yet , it may be , they never did one worthy deed , nor enjoy'd themselves as men of honour and condition , nor satisfi'd many of the most just debts : i mean such as have been due either for faithful service , or for the conveniences of life . thirdly , without judicious estimation , we shall do real dammage with our alms ; and inverting the method of the all-wise god ( which the same god forbid ) we shall bring evil out of good. by not distinguishing aright of persons , and their needs ; we shall encourage vice , instead of relieving poverty . we shall imitate sensual men who consider only the craving of the vitiated appetite , and not the real health of the body . for instead of supporting , according to our power and skill , the just necessities of the common-wealth ; we shall be tempted , by giving ear to the clamorous importunities of the idle , the vicious , the hypocritical , to nourish the plagues and feed the diseases of it . by these means we shall make it necessary for us to repeat this prayer ( for which there is too frequent cause ; though , i fear , it is very rarely used ) god forgive me the prodigality of my alms ; god forgive me the indiscretion of my charity . the necessity of prudence in conjunction with charity being thus , in more general manner , evinced ; i proceed , in the third place , to the more particular rules and measures of religious discretion in relation to alms. these ( i think ) may be comprehended under the two following heads . first , discretion in providing , preserving , or increasing wealth ; that we may have ability to do good . secondly , discretion in dispensing of it , that we may do it to the best and wisest purposes . first , the prudence of charity consisteth in that discretion which provideth , preserveth , increaseth wealth , that we may have ability to do good , and to continue in doing of it , and in bearing of such useful fruit until we die . it is the care of every good man to be rather helpful than burthensome . there will be always enow unavoidable necessities : and , therefore , he who wilfully createth more , is an unjust usurper upon the substance of the rich , and an uncharitable diminisher of the alms of the poor . now , towards the making of our fortune , religious prudence prescribeth such means as these : to begin with god , praying for direction and success to that governour of the world , to whom , after all our planting and watering , we owe the increase . to furnish our selves with competent skill in the affairs we undertake . to be diligent in them without anxiety , which interrupteth the steddy thoughts of prudence , and hangeth weights upon business . to use the conversation of a few familiar friends ; and of such as may not rob us of our time , our substance , our innocence . to account accurately , and often . not to esteem it a point of dishonour to examine the reckonings of imposing and unreasonable men . not to think it unworthy of us to bargain sometimes ( as do the politest of people , the italians ) for our food and our raiment . to cut off all vain and unnecessary , and much more all dissolute , expence . not to engage in equal charge with persons of superior condition and fortune . not to go to the utmost criticism in modes . not to be trimalchio's and artists in luxury . not to pamper beasts , and starve christians . to do as much with our own hands as decency , ability , and innocent diversion , will allow us . to have , as much as may be , upon our own matters , our own eye , which is that auspicious star that ripeneth business by its influence , and maketh it thrive and prosper . finally , the way to advance our selves in all our dealings , is , in all of them , to be just and honest . and this was the rule even of that late philosopher l who has , i hope , been free from the crime , but not from the suspicion of atheism . but i enlarge my self ( i believe ) too too copiously upon this subject , whilst i speak to many who understand the world with such judicious insight . so that , by the pursuit of such an argument , i may seem , as it were , to utter proverbs before solomon . being now , by such means as have been mention'd , and by the blessing of god upon them , made competently able ; it is our wisdom to raise and maintain ( as in the church m a publick , so in our closet ) a private bank of charity , by laying aside a convenient share of our worldly incomes for so worthy a purpose . it will grow insensibly : the oyl will rise in surprizing manner in the cruise . and this being done , we shall then not be to seek for alms upon sudden and emergent occasions ; we shall have a store for daily needs ; we shall be unwilling to alienate or to imbezzle that which we have devoted to so laudable , so sacred an use ; we shall always give with chearfulness , having by us a stock designed to no other end than that of charity : so necessary towards the furniture of a religious closet , where a mans circumstances can allow it , is a private corban . discretion having , thus , in some measure either made or continued provision for alms ; there is great need ( in the second place ) of its further care in the distribution and wise application of it , that charity may attain its blessed ends. now discretion , in distributing of alms , hath due regard to the scope , the objects , the place , the season , the quality , the measure and proportion of this material charity ; and to the manner of its conveyance . first , prudence hath due regard to the scope of charity , a failure in which , is an error in the foundation . for that which is given without respect to the glory of god who gave us all , and to the relief of real needs in humane societies , is expence indeed , but it is not charity . it is wealth exposed , but not bestow'd . and when we give for no worthier end than the serving our humour , pride , and vanity , it is not at all probable that we shall place our alms upon the most deserving . for , the bold , the talkative , the clamorous , the frequenters of publick places , will then be judged the fittest instruments to blazon our praise , and to flatter our hypocrisie . if our scope be the sake of god and the common good , that will direct us in the due application of our alms to a purpose so fit to be our aim . there is great boast made of alms in the romish church . they sound the trumpet of them perpetually in our ears . but what is the end to which a great part of this charity tendeth ? frequently the motive which perswades them is extreamly selfish , and the means they use are extravagantly indiscreet . the scope they too often vainly aim at , is the blessing of a presumed saint who is ignorant of them ; security from the external force of evil spirits by the charms and spells of monkish conjuration , ( a sort of ecclesiastical magick which those very spirits invent and incourage ) ; avoidance of those causeless curses and anathema's which are with terror denounced from their seven-hill'd counterfeit sinai ; preservation from , or deliverance out of , the imaginary flames of purgatory , blown on purpose by jesuitick breath for the melting of the treasures of credulous people ; canonization , as scandalous as it is chargeable , and performed in such manner , that , according to the note of cardinal bessarion , the making of their new saints , doth move some sceptical men to question the old ones . nay , sometimes , the scope is that very wicked one of compounding with heaven , by their liberal alms , for their unforsaken sins : and here in this nation ( whilst n the island was enchanted with popery ) there were granted indulgences even for what they call deadly sins for many thousands of years to come . the event is , the alienation of alms from their proper uses , the increase of superstition , and the maintaining of an universal usurper . for the pence of s. peter conduced to the buying of such a yoke as neither we nor our fathers were able to bear . the things they purchase as conducive to these ends , are the wares of dark imposture ; namely such as these . shrines , images , lamps , incense , holy-water , agnus dei's , blessed grains , roses , peebles , rings , beads , reliques , pardons , masses , dirige's and soul-obits ; the goodly inventory of superstition . blessed god! what a miserable and irrational waste is this ? what great good might have been done by the wealth laid out upon such unprofitable and such dangerous toys , with the prophane merchandizers in the romish temple ? how many real necessities might have been supplyed by the many hundreds of pounds yearly offer'd at that one shrine of the pretended martyr of canterbury ? how many hungry persons might have been fed ; how many good men , bound in misery and iron , might have been set at liberty by such popish indiscreet alms , squandred so fruitlesly , and levell'd at a scope to which christianity did never direct ? secondly , discretion duly considereth the proper objects of christian charity ; that dogs may not devour the bread of children . the objects which i shall speak of , are , first , those more publick ones of common societies and charitable foundations . secondly , those more private ones of particular families and persons . first , touching those more publick objects , societies founded by charity ; i shall , at present , make only these sew reflexions upon them . first , i observe ( which is obvious enough ) that it is an imprudent and irreligious liberality , which erecteth such publick houses and societies , as please private imagination , but disserve the publick interest . true charity erecteth not such sanctuaries as are too common in romish countries ; such as are refuges for wilful and capital malefactors . it foundeth not such monasteries as are nurseries of a blind and formal way of worship : a kind of worship so very ritual , that the intention of the mind ( unless it be of his who officiates ) is the least part of it . it favoureth not such convents as receive , for term of life , the young , the strong , the able and apt for business , even against the desires , endeavours , importunities of their parents , under pretence of teaching them to serve god with greater perfection . the romanists frequently object to us that statute which was made , in the queens time , in favour of the poor : and they reproach us in a proverb , saying , that begging began with protestancy . but they should do well to use less partiality in their censures , and to consider this plain truth , that the indiscretion of the monasticks ( by feeding the slothful , the superstitious , the enthusiastick , the fryars mendicants , the pilgrims or loytering wanderers of that church ) provided objects of burthen and expence , for those of the reformation . and who ( i beseech you ) were most in fault , those who bred the beggars ; or those , who , finding them in great necessities , made a law to keep them that they might not perish ? lastly ( not to spare our selves where there is a failure ) true charity do's not countenance such places of exemption , as , by their private priviledge , do not support the government by supporting the necessary officers of state and justice , in honour and without disturbance : such places into which the law ha's reason to enter , yet ( which is matter of just astonishment ) no legal authority . secondly , i observe , that it is much more probable that the publick charities of the reformed should serve the publick interest , than those of the roman faction . among the truly reformed , such societies are founded upon the impulse of plain , and prudent , and rational causes . to wit , that god may have a publick , reasonable service offered to him . that children may be educated for offices ecclesiastical , civil , military mechanick . that offenders may be corrected , or secured . that the idle may be employed . that the aged , the impotent , the wounded , the sick , the distracted ; may have relief , shelter , cure and oversight . but in the church of rome , the first motive to many foundations is some pretended vision or revelation from god or a saint . and by this means it comes to pass that sometimes fraud is a founder , and hysterick vapour ( passing for oracle ) a benefactor . and in such places enthusiasm is dutifully nursed and fed by those societies , which owe to it their birth and original . the occasion of them is fancifull , and the scope of them is an indiscreet ( not to say an idolatrous ) end . thus it came to pass in the several houses of their celebrated s. teresa the foundress of the reformation of the discalced carmelites . i will give you her own words o with respect to her first foundation of the monastery of avila . one day ( saith teresa ) after i had communicated , our lord strictly charg'd me to set about this foundation with all my might , making me great promises , that the monastery should not fail to be erected ; that his divine majesty should be very much served in it : that it should bear the title of s. joseph , who should stand at one gate for our guard , and our lady , the glorious virgin his mother , at the other ; and that himself would stand always in our company . — that i should tell my confessor this , which his majesty had enjoyned me ; and that he willed him not to oppose or hinder me at all . you see what hay and stubble is at the bottom of such buildings : and therefore , ifthe superstructure be solid , and it be advanced and perfected by that great moral architect , prudence , it is a miracle scarce inferiour to any which their legends have fitted to the wide swallow of their people . but if discretion does not succeed enthusiasm , and correct it , what aids can be given , by so irregular and extravagant a principle , to the common good ? thirdly , it may at least be offered to consideration , whether prudence would not judge it conducive to the publick interest , both of religion and civil order , if there were places of retirement , rightly constituted ( without masses , images , litanies to saints , cords of discipline , or any other instruments of superstition ) for the use of men of less sound temper , though their disease be not perfect distraction . these ( one would imagine ) might be fit retreats for the pensive , the melancholy , the male-content , the inordinately scrupulous , the fearful , the reserved , the musing , the indiscreetly zealous , the fierce disputers of this world ; the vain janglers , who disturb peace and entangle truth : in summ , for the many who are not qualify'd for dispatch of business , or for freedom of conversation . by this means , pensiveness might be chang'd into godly sorrow ; and discontent at the world , into self-denial ; and that religious fury which now rageth in the very streets , into private devotion . but i say this with submission , and not with assurance : as also that there is a publick charity in nature and dignity before this ; a due support of gods publick service in all places of this kingdom by such a maintenance as is not scandalous and insufficient . and thus far , ever since there was a prize put into publick hands at the dissolution of superstitious houses , there has been part of a debt due from the state unto the church ; which god grant it may have ability and opportunity , and religious inclination to discharge . lastly , i cannot but take notice , upon this solemn memoria lof your publick charities , of that singular prudence which do's appear both in the founding , and in the managing , of the hospitals of this illustrious city . the good ends to which they were so wisely design'd , and the diligent , prudent , and successful pursuance of those ends , ought not to be passed by with supine and ungrateful inadvertence . in this past year , there have been put forth apprentices , and discharged out of christs hospital , seventy six children . there remain , under the care of it , five hundred fourty seven . and the number taken in , since the erection of it , has been about twelve thousand , of which many have proved eminent in divers faculties , and in offices sacred and civil , and arriv'd at great things from very low beginnings . ten of the formention'd children have been , this year , placed out to masters of ships , having first been educated in the arts of aritbmetick and navigation by the royal bounty of his most excellent majesty , whose great and wise example ought highly to be honoured , and diligently to be pursu'd by the people of this island , which god and nature have design'd , by its situation , for sea-affairs ; i had almost said , for the soveraignty of the ocean . there have been cured , this last year , in the hospital of st bartholomew , nigh sixteen hundred persons , of which many were partakers , also , of other relief convenient for them . the like charity has been extended to more than eighteen hundred in the hospital of st thomas . there have been received into the hospital of bridewell nigh nine hundred persons fit to be disciplin'd into good manners . and it hath brought up , in divers arts and trades , no less than one hundred twenty eight . and all this has been done , notwithstanding these foundations have , so deeply , suffer'd by the dreadful calamity of fire ; the remainder of whose rage god , in mercy , restrain ; that this great city may never mourn a second time sitting in ashes ; unless it be in those of humiliation . i ought not , here , to forget the hospital of bethlem , that sanctuary of unsound minds , dwelling unhappily in unsound bodies . it hath , this year , received fifty three persons distempered in their imaginations . it hath cured of lunacy , and discharged forty one ; and it maintaineth under cure a hundred and ten ; notwithstanding that great burthen of debt there is upon it , by reason of that noble and commodious structure lately erected . happy the miserable who partake of this charity ; more happy they , who out of hearty love to god and man , have raised the several funds of it : as also they who , with pious liberality , build further upon them . but i forbear to discourse more at large , concerning such publick charities , in this place , where it appeareth , by the fruits of the management , that they are so well understood , and so prudently governed . i pass to the second sort of charitable objects , those more private ones of miserable families , or persons . and here , discretion considereth that these words of the lord jesus p [ give to him that asketh ] are , by the laws of reason , and by other pious rules in holy scripture , to be , thus , expounded . be charitable to every one , even to those who have done thee injury , if thou judgest , in general , that they are fit objects ; and , in special , that they are proper objects of thy alms. no man is , by the most luxuriant growth of riches , made al-sufficient . the needs of a small precinct in the world will soon exhaust even the rich man of crassus , who would not reckon any one in that number , who was not able to maintain an army . seeing , then , we cannot benefit all the world by our alms , ( though we may do it by our charitable prayers for them ; ) it is fit that the little portion , which we are masters of , be placed upon those , whose circumstances are best suited to our own . objects so particularly fit , are those in our church , our family , our neighbourhood ; in the places of our birth , our baptism , our education , our office , our revenue , our spiritual assistance , our temporal deliverance or advancement . amongst these objects fitted to our personal circumstance , discretion encourageth those onely who are likewise fitted for our charity by their own just qualifications . prudence , therefore , discountenanceth those who are irreligious and prophane , and never use the name of christ with shew of reverence , but when they ask an alms with it : who will not follow christ unless there be loaves to tempt them . it discourageth those who have been early beggars , and have sacrificed the very flower and strength of their age to idleness : who , being accustomed to sloth , are more reconciled to shameful poverty than honest labour . who tell us , falsly and absurdly , that it is as good to be idle for nothing , as to work for nothing . as if there were not profit in all labour : as if sloth did not disable both mind and body : as if the mere employing of our time with diligence , did not secure us from many temptations . and certainly none have fallen into more , and into more perilous snares , than they who , from the beginning , have trodden the ways of unmanly laziness and unjust begging . again , prudence giveth no countenance to the over confident , who stand in need of such discipline as may humble them into a deeper and more becoming sense of their miserable and low condition ; whose impudence , adding menaces to their intreaties , giveth us cause to suspect concerning them , that they would extort those alms by force ( were it in their power ) which now they endeavour to wrest by their boldness from timerous men , and from the easie-natured by their importunity . likewise , discretion repulseth the craving and unsatisfy'd , who must have benefits cover'd daily with benefits , or else a shower of their imprecations will find passage through them . these would monopolize charity , as if they were the only objects on earth ; as if the comfortable dew of it were not well directed , if a drop of it fell besides their private fleece . it discourageth , also , the dissolute and riotous q , who turn the alms of the day , into the revels of the night : who are not easie 'till by expensive intemperance they have unburthen'd themselves of the little stock they have gathered . amongst these , it setteth its face even against that sort of men who are for a season , very laborious . they will , for a while , endure the heat of the day with honest and painful diligence . they will be frugal and sober 'till a summ is earned : and then it is not laid up for the support of their family , and against they themselves fail through impotence and age ; but the wages of some weeks are all riotously wasted in a few hours ; and they use them as their thorns which , after a growth of some considerable time , make a blaze and crackling for a few moments . furthermore , both religious and civil prudence refuseth to favour wanderours , who are , oftentimes , pernicious spies and conveighers of unlawful intelligence ; who , in all places where they have opportunity , leave behind them the marks of their wickedness and dishonesty ; who dare not lead their unwarrantable lives in any fixed abode , where the government may take a true account of their behaviour under it . finally , discretion weigheth well the case of pretended converts , lest , after the modern policy of france * , it setteth up a market for conversions , and exposeth religion to sale in a mercenary world , where divers will turn their conscience to that point from whence prosperity bloweth . it is exceeding tender of all those , who , for christs sake , quit their countries , their stations , their false religion . but , if it sees any considerable spot in the morals of such who go under this character , it fears , for the sake of the same blessed jesus ( whose religion is too divine to cover base and carnal purposes ) to give them encouragement . it must be a mighty love of god , and a deep sense of christian piety which will force a man , for mere conscience sake , to die , as it were , whilst he is alive ; to forsake the beloved land of his nativity , his dear relations , his profitable employs , and to follow jesus whithersoever he goes , be it to pilates tribunal , or to calvary . wherefore , he who pretends to have forsaken all that he may adhere to the crucify'd jesus , and leads not life very exemplary , and of remarkeable circumspection ; awakens the jealousie of the prudent , and gives them signs of his insincerity . thirdly , discretion hath regard to the place in which charity is fitly dispensed . it giveth , sometimes , very publickly , for example sake , and sometimes very privately for love sake , and as a sign to our selves of our freedom from vain-glory . it hath not a constant door for a promiscuous , bold , contentious crowd ; but chuseth rather to conveigh its alms to the houses of the needy , than to tempt them abroad daily , to the expence of their time , and modesty , and innocence ; and the neglect of their family and business . again , prudence raiseth not a great bank , by all the alms it hath ability to give , for the behoof of some narrow precinct , whose necessities require not such redundancy of supply . that will but bring burthen , instead of maintenance . for in this sence , also , our lords saying is true , where the carcass is , there will the eagles be gather'd together . prudence ( to use the words of a great man * from whom it is no shame to borrow ) distributeth the remedy as the disease is dispersed . greatness of relief accumulate in one place , doth rather invite a swarm and surcharge of poor , than relieve those that are naturally bred in that place : like to ill temper'd medicines , that draw more humour to the part , than they evacuate from it . again , where discretion findeth the needy actually in their miseries , or in their labour and industry , there it conceiveth it hath a fit place . offer'd to it for the depositing of its alms. for the publick streets and avenues to churches , the prudent are very sparing towards those confederate and immodest petitioners , who perpetually haunt them . they fear to turn their charity into a blaze of glory . they expect little fruit from that which they scatter upon the stones . they will not be imposed upon , or forc'd , by those bold people who are , on purpose , importunate in such publick places , where they think men will be sham'd , at least , into bounty towards them . fourthly , discretion considereth the time of giving alms. it hath respect to the seasons of great sickness , of great losses , of scarceness of work , and of dearness of provisions . it hath especial regard to diligent men just sinking in their fortune , who may , often , be kept above water by a very little help , when a hand is opportunely reached towards them . it assisteth at the beginning of arrests , where timely aid delivers men from perpetual chains . it giveth as soon as it seeth a fit object , not suffering the christian to pine away whilst the charity is growing . it placeth out to masters the children of the poor , as soon as ever they are capable of work or instruction . by such means it preventeth new families of beggars ; it puts the children into a capacity of being helpful to their parents ; it secures their innocence , by preventing the very beginnings of begging which are dangerous . for there seemeth to be a kind of inchantment in that evil trade ; and few who are enter'd are made to forsake it even by hardship it self . furthermore , as to time , prudence hath an especial eye upon the seasons of mens setting up in honest callings ; giving them some place of footing where they may stand . at such times , a small summ is a greater charity , than the liberality of the openest hand , when the way of the person is more fixed , and his circumstances are ripened into some degrees of prosperity . likewise , discreet charity is liberal at those solemn times when the church celebrateth the memorials of the birth , the passion , the resurrection , the ascension of the saviour of the world ; and the descent of the holy spirit of god : or , when it observeth publick fasts ; or other daies of thanksgiving , besides those already remembred : that so our giving of alms may be an act and a sign also , both of our humanity and our devotion . again , if there be absolute necessity , wisdom judgeth that time , a season for assistance , even of the personally unworthy . if it hath power , it will pull out of the ditch the perishing goat or swine . it knoweth that extremity will give violent counsel , and that men , in such circumstances , will force a way to their relief , if they cannot find one . last of all , wisdom turneth not all alms into legacies ; it doth not adjourn all its charity to the last will , which is , sometimes , never made but in a vain purpose , and , as often , not fulfill'd . fifthly , discretion considereth the quality of our alms. and here , it is our prudence to prefer those which serve towards a constant provision , before those which are transient : those , i mean , which help a man in a pang of need , but put him not into a way of living ; which just hold him up from perishing , for an hour , but do not take him out of the deep waters . wisdom , also , perswadeth always to give suitable supplies , and not mere counsel when bread is wanting . and it perswadeth to give such suitable supplies ( if it consisteth with our convenience ) rather in kind , than in that which will purchase them ; as cloaths to the naked , and food to the hungry , and books to the uninstructed , and physick to the sick . money can answer all these needs , but it will not be always laid out upon them . and for some materials of charity , discretion does purchase them from work-houses for the poor ; at the same time doubling the good , by encourageing diligence and administring supply . sixthly , discretion considereth the due measure and proportion of alms , that it be fitted to the needs of the receiver , and to the ability of the giver . touching the needs of the receiver , it doth not always limit it self to mere necessity ; but , in persons whose fortunes are , by loss and accident , in declension , it hath respect to decence ; considering how great the fall is from riches to poverty . and , in men always poor , but always in hard labour , and able only to refresh life with the continual sweat of their brows ; it pitieth the heaviness of their yoke . it sometimes sweetneth their flavish estate by some addition to the wages of their drudgery ; and alloweth them some sabbath for the ease of humane nature . touching the ability of the giver , discretion considereth what we justly possess , and what quantity of it is required for the supporting of us in the condition of our birth , our place , our office , our family , and for the discharge of our obligations . it doth not require of all the same proportion . some may afford a twentieth , and others a thirtieth part : and to others , whose children and dependents are numerous , and whose fortunes are entangled , the hundredth part may be over measure . according as the heap is , so the wise man soweth . religious prudence does not pull down one family for the support of another . but for raising of a new family to worldly grandeur ( especially where the heirs of it are not encouragers of our hope , either by the quickness of their parts , or the virtuousness of their tempers , or the goodness of their educations ) the wisdom of charity does not press it with earnestness . this is a design of no great use , but of great uncertainty . the family of herod a was all extinct in a single century of years . and it is noted by the author of the baronage b of england , that , of the 270 families of which he treats , there were not , when he wrote , above eight remaining . and yet , a great many imprudent men live all their daies in unbecoming parsimony , and without doing good so much as to their selves , for the advancing of some mean man , born to labour and low estate , and uncapable of any thing greater than that which he is already . and such a one is ruin'd by his preferment . galba said the honest truth of himself , when he told his friends , that they had spoil'd a good souldier , and made the worst of emperours . lastly , discretion hath regard to the due manner of dispensing charity ; obliging both by what it gives , and by the way of giving . it giveth not grudgingly , or of necessity , but with signs of a free and willing heart . it findeth out , privately , just needs , and it preventeth asking , and surprizeth with a kindness , for which the needy did not look . and this strengthens their faith in the providence of god who createth friends to them out of the dust ; who bringeth them supply without and beyond their expectation . wherefore when prudence giveth , it doth it without malicious upbraiding or proud insulting . when a miserable creature would borrow [ or , beg ] of him , it turneth not him away c . that is , it does not remove him to a distance , with signs of disdain , and contemptuous violence . it oppresseth not the modesty of the humble ; especially of those who have been wont to give and not to receive . to the more confident it giveth with a mixture of governance and favour , that they neither be encouraged in insolence , nor driven to desperation . having said all this touching the necessity , and the nature , of discretion in giving alms , ( and all , with reference to the further judgment and definition of a prudent man , when a particular case does lie before him ; ) it remaineth , in the last place , that i exhort both to charity it self , and to the prudent exercise of it . first , i beseech you , be ye willing to give , and glad to distribute . consider that power to do good , is a dangerous ability , unless we use it . remember that it is god who giveth wealth , and that he expecteth some answerable returns of it . live not in such inhumane manner , as if nabal and judas were come again into the world . think frequently and warmly of the love of god and jesus to you . you will not deny your crumbs to the miserable , when you thankfully call to mind that christ gave , for you , his very flesh and his blood . consider that , as one great end of poverty is patience , so one great end of wealth is charity . think how honourable it is to make a present to the great king of the world ; and what a condescension it is in his alsufficiency to do that good by us , which he could , so abundantly , do without us . forget not that you your selves are in the body ; and that you know not what calamities may fall down upon the earth , and what relief from others you may stand in need of . and let this be one of your daily thoughts , that , according to your charity , the sentence of doomsday will pass upon you . secondly , when you give alms , do not offer the sacrifice of the indiscreet , which , it self , needeth atonement . be not uncharitable by your charity . add not to other evils , the great grievance of a numerous unmannag'd poor . remove , as far as in you lies , the reproach of a late sharp writer d , who says , in effect , of the people of england , that they generally use a kind of mother-wit ; and have the generosity to do great things , but not the discretion to do them wisely . now , that our charity may be discreet , let us , first , exercise our minds with good compass of thought . he that regardeth only a few things , shall never arrive at prudence . it is necessary for a man to consider his own condition , to view objects of charity with a strict and judicious eye , and to look round about them in all the circumstances which attend them . the imprudent behold a shew of misery , and consider no further ; and , by one motive , are prodigal of those alms , from the misapplying of which many other arguments would have disswaded them . plotinus e denieth that there is prudence in god , meaning it of that wisdom which needeth consultation f . but it is not with man as it is with god , whose will is his wisdom . man knoweth but few things , and cannot arrive at discretion without study . and it is worth his labour to study the art of knowing men , by inquiry and observation ; that he may secure his charity from the wiles of the fraudulent : and not be abused by fictitious needs , and deceive himself into a dangerous conceit that he lends to the lord , when he gives to those who , sometimes , put out their very alms to interest . and , by degrees , a man will observe a certain air in ungodly mendicants , which ( as great masters as they are in the art ) they cannot easily dissemble . it is , indeed , possible for the wisest and most cautious observer to be , sometimes , mistaken . but then he hath this satisfaction in his mind , that he was not accessary to the imposture : and it is certain that they who are the blindest , are the soonest misled . but blind we shall be , and daily misled , unless , in the second place , we avoid slothful and easie credulity . covetousness will require , as an excuse , and as a way of saving its beloved money , very rigid demonstration , e're it giveth . on the other hand , credulity will be satisfy'd without tolerable proof , and take a lewd man's asseveration for an argument . it behaveth it self towards the tales of beggars , as it doth towards those of idle pamphlets : though it be , one day , grossly deceived by them , it will trust them the next that follows . and where there is such blind trust , the idle will multiply petitions and pretences . they will tell them they have suffered deeply by suretyship , though they never had the credit to get into bonds . they will profess that they have suffered extremely by fire , though they be of that number of barbarous thieves , who will set their neighbours house on a flame , that they may the more securely share in his goods . the credulous will be deceived by those very appearances which would undeceive them , if they would use any competent reflection , and had not a kindness for the scales on their eyes . i mean the naked arms and breasts of mendicants in sharp seasons ; and their lying in the mire , and on the pavements , day after day . now , what a strength of nature is this which is not injur'd by those customary seeming hardships , which would destroy the lives of many who are in sound and perfect health ; and who were not bred to tenderness but labour ? thirdly , for the administring of charity with prudence , it is necessary that even piety of inclination be directed by it . it is storied of mr. fox , the author of the english martyrology , that he could deny no man who asked of him an alms in the name of jesus . his piety is to be highly valued ; but , surely , the weakness of it is not to be drawn into imitation . for multitudes use that name , to whom if we are liberal we offend our saviour , who will say to them at the final judgment , depart from me , i know you not [ or will not own you as my disciples ] ye workers of iniquity . fourthly , superstition is to be removed , that charity may have its perfect work . in the eastern countries , it seedeth dogs , and other such creatures , with provisions much more convenient for men ; conceiting that it is , thereby , charitable to the souls of some of their departed forefathers , which are wander'd into the bodies of those beasts . in those , and in divers other parts of the world , it erecteth convents for will-worship ; and fixeth romish emissaries in such posts , that they may give disturbance to reformed christendom . in summ , it can do nothing discreetly , being the issue of reverence overstrained , and of devout imagination heated into madness . fifthly , that charity may be prudent , let us avoid all pride of heart which dealeth out the measures of it to the unqualifyed and unworthy . it would buy off the clamour of their tongues whose credit is so low that it can give no authority to their slanders . it fears the calumny of penuriousness , which will not stick long upon any man , who is not sparing in any other case , where he may be justly liberal , and not prostitute his riches . it would bribe the mercenary throats of vile people , into the flattering sounds of , good man , brave house-keeper , and bountiful master . wretched ambition , which loveth the praise of licentious mendicants , more than the suffrage of conscience and the praise of god! sixthly , let us arm our selves with christian courage , that the menaces , and revengeful looks of the sturdy and desperate , may not affright us into a misplacing of our alms. god will protect us in well-doing against all their causeless threats and imprecations . and whether is it better , to fear the loose tongue of an ungodly man , or a dreadful thunderbolt from the just hand of heaven ? seventhly , let us conquer foolish pity and irrational compassion . that affection is put into men by nature , to keep their reason from languishing , and not to pervert it . yet it is daily suffered to do this disservice in cases of charity . there is doleful clamour in the ear , and a shew of extream misery before the eye ; and this raises , by mere mechanick force , a pang in the heart . and nothing maketh the impression , but an appearance of sadness in the object . the image of it is dreadful ; but men under the dominion of passion , consider not whether it be a real misery , or a fiction , and a kind of spectre of poverty . they examine not whether all this , if real , is not the effect of vice and sloth ; and whether industry could not supply those needs for which ther alms are ask'd , in a careful tone , formed , on purpose , to move compassion . but to ease this present pang in their bowels , they give at adventure , and thereby put a thorn into their conscience . some of the primitive christians g , out of the abundance of their compassion , gave alms unwarily to many crafty heathens , who knew their weakness , and serv'd themselves upon it . and by this means , those less prudent christians increased the riches and the power of the enemies of their persons and their holy religion . there are many who have either none of the miseries which they feign , or none which they would part with . in some , loud sighs , and deep groans , and flowing tears , and passionate complaints , are all counterfeit and artificial . and if they move your hearts , they have more influence upon them , than they have upon their own . it is said of two beggars h who had a design upon the charity of epiphanius bishop of salamine ; that , to move his pity , one feign'd himself dead , and the other stood weeping and mourning over him . there are many who are reconciled to very ill circumstances , as pretences to beg with . they would not part with their ulcers , their scarrs , their crutches , left they part with their idleness and their alms. by such ways they extort that from the tenderness of mens hearts , which the firmness of their reason would have preserved from abuse . but , alass ! this charity which springeth from such soft temper as cannot bear up against any thing that looks like tragedy , does not deserve the name of that grace ; nor shall it have its reward . for it gives indiscreetly for its own ease , and not to please god in the relief of just necessities . if this foolish compassion may be called charity , the weeping at disasters of persons in romance , may challenge the name of christian pity . these means , then , let us diligently use , that the wisdom of our minds may guide the liberality of our hands . so shall we justifie our selves to our own reason ; so shall we best promote the common good ; so shall we imitate the great and all-wise god , who is good and does good , and does all things in number and weight and measure . so shall we provide for our selves , bags which wax not old , and lay up for our selves an enduring treasure in the heavens , and find mercy in that day when we shall stand in the greatest need of it . having in our life time shewn discreet compassion to the lazar's who are fit objects of it , we shall , when we die , be received into the bosom of the most blessed jesus , to whom , with the father and the holy ghost , be given all honour for ever . amen . finis . advertisement . the same author hath an excellent treatise , viz. of idolatry : a discourse , in which is indeavoured a declaration of , its distinction from superstition , its notion , cause , commencement , and progress ; its practice charged on gentiles , jews , mahometans , gnosticks , manichees , arians , socinians , romanists : as also , of the means which god hath vouchsafed towards the cure of it by the shechinah of his son. printed for francis tyton at the three daggers in fleetstreet , over against s t dunstans church . notes, typically marginal, from the original text notes for div a64367-e550 a t. aquin. sum. 2 ● 2 ● q 23. art. 3. utrum charitas sit virtus ? b phav . lex . p. 1874. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c rom. 7. 12. d s. matt. 5. 47. e rom. 5. 7. f lxx . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . gejer. in loc. judiciose . g lxx . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h 1 pet. 4. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . comp. v. 9 , 11. i k. edg. vid. hist. of ref. part 1. p. 22. k s. chrys. hom. 67. in s. matt. l ren. des cartes in epist. par . 1. p. 97. — sitque apud me axioma , justas & honestas vias omnium utilissimas esse , & tutissimas . m v. tertul. apol . c. 39. p. 31. etiam si quod arcae genus , &c. n horae b. m. v. ad us. sar. fol. 66. — who that devoutly say [ these three prayers ] shall obtain ten hundred thousand years of pardon for deadly sins granted by our holy father john 22 d p. of r. o life of s. teresa . 2 d part , p. 2 , 3. p s. matt. 5. 42. q tertul. apol. c. 39. p. 31. haecquasi deposita pietatis sunt ; nam indè non epulis , nec potaculis , nec ingratis voratrinis dispensatur ; sed egenis alendis humandisque , & pueris ac puellis re ac parentibus destitutis , jamque domefticis senibus item-naufragis : & siqui in metallis , & fiqui in insulis vil in custodiis , dumtaxat ex causd dei sectae , alumni confessionis suae fiunt . * see pol. of the french clergy to destroy the protestants , &c. p. 151 , &c. p. 204 , &c. * lord bacon in his advice touching mr. sutton's estate , in resusc. p. 199. a joseph . ant. l. 18. c. 7. et r. r. usserii annal. a. 4079. b sir w. dugd. pref. to vol. 1. p. 7. c s. matt. 5. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d j. m. char. p. 10. e plotin . enn. 1. l. 2. p. 11. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. g v. lucian . de morte peregrin . h soz. eccl. hift. l. 7. c. 27. a plea for almes delivered in a sermon at the spital, before a solemn assembly of the city, on tuesday in easter week, april. 13. 1658. / by thomas watson minister of stephens walbrook. lond. watson, thomas, d. 1686. this text is an enriched version of the tcp digital transcription a96106 of text r230810 in the english short title catalog (thomason e2125_1). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 71 kb of xml-encoded text transcribed from 39 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a96106 wing w1137 thomason e2125_1 estc r230810 99869010 99869010 121370 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a96106) transcribed from: (early english books online ; image set 121370) images scanned from microfilm: (thomason tracts ; 242:e2125[1]) a plea for almes delivered in a sermon at the spital, before a solemn assembly of the city, on tuesday in easter week, april. 13. 1658. / by thomas watson minister of stephens walbrook. lond. watson, thomas, d. 1686. [8], 68 p. printed for thomas parkhurst at the three crowns over-against the great conduit at the lower end of cheap-side, london : 1658. annotation on thomason copy: "june". reproduction of the original in the british library. eng sermons, english -17th century. charity -sermons -early works to 1800. a96106 r230810 (thomason e2125_1). civilwar no a plea for almes; delivered in a sermon at the spital, before a solemn assembly of the city, on tuesday in easter week, april. 13. 1658. by watson, thomas 1658 12358 20 200 0 0 0 0 178 f the rate of 178 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2007-04 tcp assigned for keying and markup 2007-05 apex covantage keyed and coded from proquest page images 2007-07 robyn anspach sampled and proofread 2007-07 robyn anspach text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a plea for almes ; delivered in a sermon at the spital , before a solemn assembly of the city , on tuesday in easter week , april . 13. 1658. by thomas watson minister of stephens walbrook lond. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . chrys. but who so hath this worlds good , and seeth his brother have need , and shutteth up his bowels of compassion from him how dwelleth the love of god in him ? 1 joh. 3. 17. london , printed for thomas parkburst at the three crowns over-against the great conduit at the lower end of cheap-side . 1658. to the right honourable sir richard chiverton , lord major ; the right worshipful , the sheriffes , with the rest of the aldermen of the famous city of london . right honourable and right worshipful , my own indexterity and unfitnesse to appear thus publickly , needs some apology ; but your acceptation is my encouragement ; and the order from your honourable court , carries so much authority with it , as to add some weight to that which dares not plead worth . i was the more inclinable to publish this discourse , because though the theam be common , yet the practice of it is rare and unusual . contentions never more hot , charity never more cold , a signe iniquity abounds . the zeale of our forefathers condemnes us , we with rachel have better eyes , but they with leah were more fruitful . we are so far ( at least the generality of men ) from building churches and almes-houses , that we are more ready to pull them down . how is truth in these dayes forsaken , and charity forgotten ! we may say of many they are miserable rich , their affections towards publick advancements and disbursements , are like the scales of the leviathan , shut up together , as with a close seal , job . 41. 15. saint ambrose saith that when we relieve not one , whom we see ready to perish with hunger , we are the cause of his death . * if this rule hold true , there are more guilty of the breach of the sixth commandment than we are aware of . when shall we see a resurrection of charity , which seemes to lye dead and buried ? sure , it will not be , unless god work a miracle upon mens hearts . the good lord by his spirit cleave the rocks in our bosomes , that the water of repentance , and the wine of charity may flow forth ! o that england might have that encomium as once athens , to be the nursery of humanity ; beleeve it , charity is the best policy ; by helping others we heal our selves , job 29. 13. the blessing of him that was ready to perish came upon me . as the poor had jobs almes , so he had their prayers , and he fared the better . christs poor are favourites of the court of heaven , and you that give them of your gold , they can unlock heaven by the golden key of prayer , and set god a work on your behalf . the merciful man hath many intercessours , which made hierom to say , that it is almost impossible that god should not hear the prayers of so many . * why should there be the least regret , or recoyling in our hearts , why should charity stick in the birth ? it would be our glory , if it might be said of us , as st. paul speaks of those evangelical , or rather angelical christians , 1 thes. 3. 9. as touching brotherly love , ye need not that i write unto you . o how forgetful are we of that breast of mercy which feeds us , those golden wings which cover us ! surely did we keep a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or register of gods favours to us , we would as clemens alexandrinus saith , give almes to testifie our gratitude . but i shall avoid prolixnes ; this sermon which you did heare with seriousnesse and affection , craves now your candour , and comes under your patrociny . what was once said to aegidius of norinberg concerning davids words in the 118 psal. they are verba vivenda non legenda . the same may i say concerning these few notions , they are not so much to be read over , as to be lived over . your liberality to them that are in want , will give the best glosse upon the text . the lord hath set you in publick places , and that you may become publick blessings in your generation , walking in the fear of god , and shining forth in a bible-conversation , shall be the prayer of him who is , your honours , and worships servant , in the work of the lord , thomas watson . from my study at stephens walbrook . july 7. 1658. errata . page 2. marg. for ruine read ruinae . for {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} p. 21. r. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , for {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} p. 32. r. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} a plea for almes . psal. 112. 9. he hath dispersed , he hath given to the poor , his righteousness endureth for ever . the prophet david inspired from heaven , doth in this psalm decipher a good man ; and he describes him two wayes . 1. by his sanctity ; and that first in general , he is one that fears god , ver. 1. 2. in particular ; he is charitable minded , ver. 5. 9. 2. the psalmist describes a godly man by his safety ; non commovebitur in saeculum , he shall not be moved for ever , ver. 6. he stands impregnable , being planted upon the rock of ages . though evil times come , he is not terrified , * he shall not be afraid of evil tidings , his heart is fixed , trusting in the lord , ver. 8. guilt is the breeder of fear , isa. 33. 14. the sinners in sion are afraid , trembling hath surprized the hypocrites ; and a little thing will affright , lev. 26. 36. the sound of a shaken leaf shall chase them . * it is not affliction without , but sin within creates fear ; 't is the wind within the bowels of the earth , makes an earthquake ; but religion is the best antidote against these heart-killing feares . * the fear of god drives out all other fear ; missa triumphalem non tangunt fulmina laurum ; the godly man insults over danger ; with the leviathan , he laughs at the shaking of a spear , job 41. 29. when there is a tempest abroad , he hath musick at home ; he is setled by faith , as a ship at anchor , or as a weight in the center : his heart is fixed trusting in the lord . i shall at this time , consider the godly man as he is described by his sanctity , specified under the notion of charity and munificence , in these words , dispersit dedit egenis . — he hath dispersed , he hath given to the poor , his righteousnesse endureth for ever . mercy is a weighty matter of the law , mat. 23. 23. and never can it more seasonably be pressed than upon a day of such solemnity , wherein we commemorate the noble bounty of many worthy and famous men , whose acts of benificence and liberality are left behinde as so many monuments of their piety and renown to succeeding ages . give me leave to open the tearmes ; [ he hath dispersed . ] metaphora ab agricolis sumpta . 't is a metaphor taken from husbandmen , who scatter , and disperse their seed in the furrowes of the field , expecting afterwards a crop : so the good man scatters the precious seed of his charity abroad , and this seed is not lost , but afterwards springs up into a crop . [ he hath given to the poor . ] the hebrew word for poor in scripture {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} seu {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} signifies one that is empty , or drawn dry . * it is a metaphor taken from ponds , or rivers that are drawn dry . so , the poor are exhausted of their strength , beauty , substance ; like ponds they are dried up , therefore they must be filled again with the silver streames of charity ; [ his righteousnesse . ] by righteousnesse ( as most agreeable to the context . ) i understand , the work of inherent grace in the heart , displaying and evidencing it self in works of mercy and bountifulnesse . [ endureth for ever . ] either first , the comfort of his righteousnesse endureth . he hath sweet peace and satisfaction in his own minde . or , secondly , the honour of it endureth . according to the hebrew phrase , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the memorial of his goodnesse stands as a monument of fame not to be forgotten . or , thirdly , the reward of his righteousnesse endureth . he reapes the fruit of his charity for ever . so r. kimchi . and others interpret it . the words thus opened , fall into these four parts . 1. the benefactour . he. viz. the man fearing god . 2. his bounty , he hath dispersed . 3. the object . the poor . 4. the trophy , or ensigne of his honour displayed . his righteousnesse endureth for ever . or if you will , the text consists of two things . 1. the godly mans benignity . he hath dispersed . 2. his benediction . his righteousnesse endureth for ever . the observation from the words is this . doct. that a godly man is a liberal man . the hebrew word for godly , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} signifies merciful . the more godly , the more merciful ; a good man doth not like the snake twist within himself , his motion is direct , not circular . he is a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} a publick diffusive blessing in the place where he lives , psal. 37. 26. he is ever merciful and lendeth . as a noblemans servant is known by the livery he weares : so is a servant of christ known by this livery of mercifulnesse and charity . there are two channels in which the stream of charity must runne . charity to 1. the souls of others . 2. the wants of others . 1. charity to the soules of others . this is spiritualis eleemosyna , a spiritual almes . indeed this is the highest kind of charity . the soul is the most precious thing , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} &c. * t is a vessel of honour , 't is a bud of eternity , 't is a sparkle lighted by the breath of god , 't is a rich diamond set in a wring of clay . the soul hath the image of god to beautifie it , the blood of god to redeem it : it being therefore of so high a descent , sprung from the ancient of dayes , of so noble an extract , that charity which is shewen to the soul must needs be the greatest . this is charity to souls , when we see others ▪ in their blood , and we pity them ; if i weep ( saith austin ) for that body from which the soul is departed , how should i weep for that soul from which god is departed . this is charity to souls when we see men in the gall of bitternesse , and we labour by councel , admonition , reproof , to pull them out of their natural estate as the angel did lot out of sodome ; gen. 19. 6. god made a law , exod. 23. 5. that whosoever did see his enemies asse bying under a burden , he should help him ; on which words saith chrysostome , we will help a beast that is fallen under a burden , and shall we not extend relief to those who are fallen under a worse burden of sin ? to let others go on in sinne securely , is not charity but cruelty . if a mans house were on fire , and another should see it , and not tell him of it for fear of waking him , were not this cruelty ? did he not deserve to be indighted ? when we see the souls of others sleeping the sleep of death , and the fire of gods wrath ready to burne about their ears , and we are silent , is not this to be accessory to their death ? when there is a toleration given , that if men will to hell , none shall stop them , is this charity to souls ? * oh i beseech you , if you have any bowels , strengthen the weak , reduce the wandring , raise up them that are fallen , james 5. 20. he which converteth the sinner from the error of his way , shall save a soul from death . 2. charity to the wants of others ; this the text properly intends , and it stands in three things . 1. a judicious consideration . 2. a tender commiseration . 3. a liberal contribution . 1. a judicious consideration . psal. 41. 1. blessed is he that considereth the poor . and you must consider four things , 1. it might have been your own case . you might have stood in need of anothers charity , and then how welcome and refreshing would those streames have been to you ? 2. consider how sad a condition poverty is . though chrysostome calls poverty the high-way to heaven , yet he that keeps this road will go weeping thither . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . consider the poor . behold their tears , their sighes , their dying groans . look upon the deep furrowes made in their faces , and consider if there be not reason why you should scatter your seed in these furrowes ? pro pallio vestem laceram , pro pulvinari lapidem . the poor man feeds upon sorrow , he drinks tears , psal. 80. 5. like jacob in a windy night he hath the clouds for his canopy , and a stone for his pillow . nay further , consider that oftentimes poverty becomes not only a crosse , but a snare ; it exposeth to much evil . * which made agur pray , give me not poverty , prov. 3. 8. want puts men upon indirect courses . the poor will venture their soules for money ; which is like throwing diamonds at payre-trees . if the rich would wisely consider this , they might be a means of preventing much sin . 3. consider why the wise god hath suffered an inequality in the world : it is for this very reason , because he would have charity exercised . if all were rich , there were no need of almes ; nor could the merciful man have been so well known . if he that travailed to iericho had not been wounded and left half dead , the good samaritane who poured wine and oile into his wounds had not been known . hectora quis nosset felix si troja — fuisset . 4. consider how quickly the ballance of providence may turne ; we our selves may be brought to poverty , and then it will be no small comfort to us that we relieved others while we were in a capacity to do it , eccles. 11. 2. give a portion to seven and also to eight , for thou knowest not what evil shall be upon the earth . we cannot promise our selves alwayes halcyon dayes . god knowes how soon any of us may change our pasture . the cup which now runnes over with wine , may be filled with the waters of marah , ruth 1. 21. i went out full , and the lord hath brought me home again empty . how many have we seen like bajazet , and bellizarius , invested with great lordships and possessions , who have on a sudden brought their mannor to a morsel ; irus erit subito , qui modo croesus erat . so that , 't is wisdome ( in this sense ) to consider the poor ; remember how soon the scene may alter , we may be put in the poors dresse , and if adversity come it will rejoyce us to think , that while we had an estate , we did lay it out upon christs indigent members . this is the first thing in charity , a judicious consideration . 2. a tender commiseration . isa. 58. 10. if thou draw out thy soul to the hungry ; bounty begins in pity . * the hebrew word for mercy , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} signifies bowels ; christ first had compassion on the multitude , then he wrought a miracle to feed them , mat. 15. 32. charity which wants compassion is bruitish . the bruit creatures can releeve us many wayes , but cannot pity us . 't is a kind of cruelty ( saith quintilian ) to feed one in want , and not to sympathize with him . true religion begets tendernesse ; * as it melts the heart in tears of contrition towards god , so in bowels of compassion towards others . isa. 11. 16. my bowels shall sound as an harp . let me allude , when your bowels of pity sound , then your almes make sweet musick in the eares of god . 3. charity consists in a liberal contribution . deut. 15. 8. if there be a poor man within thy gates thou shalt open thy hand wide unto him . the hebrew word in the text , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} to disperse , signifies a largenesse of bounty ; * it must be like water that overflowes the banks . non tenuitur erogandum pauxillum aliquid . if god hath enrich'd you with estates , and made his candle ( as job saith ) to shine upon your tabernacle , you must not incircle and engrosse all to your selves , but be as the moon which having received its light from the sun , lets it shine to the world . the antients ( as bazil and lorinus observe * ) made oyle to be the embleme of charity . the golden oyle of your mercy must like aarons oyle runne down upon the poor which are the lower skirts of the garment . this liberal disbursement to the necessities of others , god commands . grace compels . reas. 1 1. god commands . there is an expresse statute-law , levit. 25. 35. if thy brother be waxen poor , and fallen in decay with thee , then thou shalt releeve him . the hebrew word is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} thou shalt strengthen him , put under him a a silver crutch when he is falling . 't is worth our observation , what great care god took of the poor , besides what was given privately , god made many lawes for the publick and visible relief of the poor , exod. 23. 11. the seaventh year thou shall let the land rest and lye still , that the poor of thy people may eat , &c. gods intention in this law was that the poor should be liberally provided for . * they might freely eat of any thing which did grow of it self this seaventh year ; whether of herbs , vines , or olive-trees . if it be asked how the poor could live onely on these fruits , there being ( as it is probable ) no corne growing then ? for answer , cajetan is of opinion they lived by selling these fruits , and so converting them into money , lived upon the price of the fruits . there is another law made , leviticus 19. 9. and when ye reap the harvest of your land , thou shalt not wholly reap the corners of thy field , neither shalt thou gather the gleanings of thy harvest . see how god indulged the poor ; some corners of the field were for the poors sake to be left uncut , and when the owners did reap , they must not go too near the earth with their sickle , the vulgar latine reads it , non tondebis usque ad solum . thou shalt not shear to the very ground . something like an after-crop must be left . the shorter eares of corne , and such as did lie bending to the ground were to be reserved for the poor , saith tostatus . and god made another law in favour of the poor , deut. 14. 28 , 29. at the end of three yeares thou shalt bring forth the tythe of thy encrease the same year , and thou shalt lay it up in thy gates , and the levite , and the fatherlesse , and the widow which are within thy gates shall come , and shall eat , and be satisfied . the hebrewes write that every third year , besides the first tyth given to levi , which was call'd the perpetual tyth , numbers 18. 21. the jewes did set apart another tyth of their encrease , for the use of the widdows and orphans , and that was call'd the tyth of the poor . sol. jarchi . besides at the jewes solemn festivals , the poor were to have a share , deut. 16. 11. and as relieving the necessitous , was commanded under the law , so it stands in force under the gospel , 1 tim. 16. 17 , 8. charge them that be rich in this world , that they {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} do good , that they be rich in good works , &c. 't is not onely a counsel but a charge ; and the non-attendency to it runnes men into a gospel-premunire . thus we have seen the minde of god in this particular of charity . let all good christians comment upon it in their practise . what benefit is there of gold while it is imbowell'd , and lock'd up in the mine ? and what is it the better to have a great estate , if it be so hoarded and cloister'd up , as never to see the light ? reas. 2 2. as god commands , so grace compels to works of mercy and benificence , 2 cor. 14. the love of christ constrains . grace comes with majesty upon the heart . 't is not in sermone but virtute . grace doth not lie as a sleepy habit in the soul , but will put forth it selfe in vigorous and glorious actings ; grace can no more be conceal'd than fire . like new wine it will have vent , * grace doth not lie in the heart as a stone in the earth , but as seed in the earth , it will spring up into good works . use 1 use 1. inform . it may serve to justifie the church of england against the calumny of malevolent men . julian upbraided the christians , that they were solifidians ; and the church of rome layes upon us this aspersion that we are against good workes . indeed we plead not for the merit of them , * but we are for the use of them , titus 3. 14. let ours also learne to maintain good works for necessary uses . we preach they are needful , both necessitate precepti , and medij . we read the angels had wings and hands under their wings , ezek. 1. 8. it may be an hieroglyphical embleme of this truth ; christians must not onely have the wings of faith to flie , but hands under their wings to work the works of mercy . this is a faithful saying , and these things i will that you maintain constantly , that they which have beleeved in god might be careful to maintain good workes . titus 1. 8. the lampe of faith must be filled with the oile of charity . faith alone justifies , but justifying faith is not alone . * you may as well separate weight from lead , or heat from fire , as works from faith . good workes though they are not the causes of salvation , yet they are evidences . * though they are not the foundation , yet they are the superstructure . faith must not be built upon works , but works must be built upon faith . rom. 7. 4. ye are married to another that ye should bring forth fruit unto god . faith is the spouse which marries christ , and good works are the children which faith bears . for the vindication of the doctrine of our church , and in the honour of good works , i shall lay down these four aphorismes . aphor. 1 1. works are distinct from faith . 't is vaine to imagine that works are included in faith , as the diamond is enclosed in the ring ; no , they are distinct , as the sap in the vine is different from the clusters that grow upon it . aphor. 2 2. works are the touch-stoneof faith . shew me thy faith by thy works , jam. 2. 18. * works are faiths letters of credence to shew . if ( saith saint bernard ) thou seest a man in operibus strenuum , full of good works , then by the rule of charity thou art not to doubt of his faith . we judge of the health of the body by the pulse , where the blood stirres and operates : o christian , judge of the health of thy faith by the pulse of charity ; it is with faith as with a deed in law . to make a deed in law valid , there are three things requisite . the writing , the seal , the witnesses ; so for the tryal and confirmation of faith , there must be these three things ; the writing , viz. the word of god , the seal , the spirit of god , the witnesses , good workes . bring your faith to this scripturetouch-stone . faith doth justifie works ; workes do testifie faith . * aphor. 3 3. workes do honour faith ; as the fruit adornes the tree . let the liberality of thy hand ( saith clemens alexandrinus ) be the ornament of thy faith , and wear it as an holy bracelet about thy wrists . job . 29. 15 i was eyes to the blinde , and feet was i to the lame , i put on righteousness and it cloathed me , my judgment was as a robe and a diadem . while job was pleading the cause of the poor , this was the ensigne of his honour it cloathed him as a robe , and crowned him as a diadem . this is that takes off the odium , and obloquy from religion , and makes others speak well of holinesse , when they see good works , as hand-maids waiting upon this queen . aphor. 4 4. good workes are in some sense , more excellent than faith . in two respects . 1. because they are of a more noble diffusive nature . though faith be more needful for our selves , yet works are more beneficial to others . * faith is a receptive grace , it is all for self-interest , it moves within its own sphere ; workes are for the good of others . and it is a more blessed thing to give , than to receive . 2. good works are more visible and conspicuous than faith . faith is a more occult grace . it may lie hid in the heart and not be seen , but when works are joyned with it , now it shines forth in its native beautie ; though a garden be never so deck'd with flowers , yet they are not seen till the light come : so the heart of a christian may be enrich'd with faith , but it is like a flower in the night , it is not seen till works come ; when this light shines before men , then faith appears in its orient colours . use . 2 vse 2. reproofe . if this be the effigies of a good man , he is of a charitable disposition , then it doth sharply reprove those that are far from this temper , who are all for gathering , but nothing for dispeirsing . * they move onely within the circle of their own interest ; but do not indulge the necessities of others . they have a flourishing estate , but like him in the gospel , they have a withered hand and cannot stretch it out to good uses . they have all quoad {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} not quoad {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . these are like the churl nabal , 1 sam. 25. 11. shall i take my bread and my water and give it unto men whom i know not whence they be . 't was said of the emperour pertinax , he had * a large empire , but a narrow scanty heart . there was a temple at athens , which was called the temple of mercy , it was dedicated to charitable uses , and it was the greatest reproach to upbraid one with this , that he had never been in the temple of mercy ; 't is the greatest disgrace to a christian to be unmercifull ; covetous men while they enrich themselves , they debase themselves , setting up a monopoly , and committing idolatry with mammon ; thus making themselves lower than their angels , as god made them lower than his angels . in the time of pestilence it is sad to have your houses shut up , but it is worse to have your hearts shut up ; covetous persons are like the leviathan , job . 41. 24. their hearts are firm as a stone . you may as well extract oyle out of a flint , as the golden oyle of charity out of their flinty hearts . the philisopher saith , that the coldnesse of the heart is a presage of death . * when mens affections to works of mercy are frozen , this coldnesse at heart is ominous , and doth sadly portend that they are dead in sinne . we read in the law that the shelfish was accounted unclean . this might probably be one reason , because the meat of it was enclosed in the shell , and it was hard to come by : they are to be reckoned among the unclean , who enclose all their estate within the shell of their own cabinet , and will not let others be the better for it . how many have lost their souls by being so saving . there are some who perhaps will give the poore good words , and that is all . * jam. 2. 15. if a brother , or sister be naked and destitute of food , and one of you say to them , depart in peace , be ye warmed and filled , notwithstanding you give them not those things which are needfull , what doth it profit ? good words are but a cold kind of charity ; * the poore cannot live as the camelion upon this aire . let your words be as smooth as oyle , they will not heale the wounded , let them drop as the hony-comb , they will not feed the hungry , 1 cor 13. 1. though i speak with the tongue of angels and have not charity , i am but as a tinckling symball . 't is better to be charitable as a saint , than eloquent as an angel . such as are cruel to the poor , let me tell you , you unchristian your selves . unmercifulnesse is the sinne of the heathen , rom. 1. 31. while you put off the bowels of charitie , you put off the badge of christianitie . st. james speaks a sad word , jam. 2. 13. for he shall have judgement without mercy , that shewed no mercy . dives denied lazarus a crumb of bread , and dives was denied a drop of water ; at the last day , behold the sinners indightment , mat. 25. 42. i was an hungred and ye gave me no meat , i was thirsty and ye gave me no drink . christ doth not say ye took away my meat , but ye gave me none , ye did not feed my members , then followes the sentence , ite maledicti , depart from me ye cursed : when christs poor come to your doores , and you bid them depart from you , the time may come when you shall knock at heaven gate , and christ will say , go from my doore , depart from me ye cursed . in short , covetousnesse is a foolish sinne , god gave the rich man in the gospel that appellation , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . thou fool , luke 12. 20. the covetous man doth not enjoy what he doth possesse ; he imbitters his own life , he discruciates himself with care , either how to get or how to encrease , or how to secure an estate ; and what is the issue and result ? often as a just reward of sordid penuriousnesse god doth blast and wither him in his outward estate . that saying of gregory nazianzene is to be seriously weighed , god many times lets the thief take away , and the moth consume that which is injuriously and uncharitably with-held from the poore . before i leave this use , i am sorry that any who go for honest men , should be brought into the indightment ; i mean that any professors , should be impeached as guilty of this sinne of covetousnesse and unmercifulnesse ; sure i am gods elect put on bowels , coloss. 3. 12. i tell you these devout misers are the reproach of christianity , they are wens and spots in the face of religion . truly , i know not well what to make of them , i remember aelian in his history reports that in india there is a griffin having foure feet and wings , his bill like the eagles , 't is hard whether to rank him among the beasts , or the fowle . so i may say of penurious votaries , they have the wings of profession by which they seem to fly to heaven , but the feet of beasts , walking on the earth , and even licking the dust , 't is hard where to rank these , whether among the godly , or the wicked . oh take heed , that seeing your religion will not destroy your covetousnesse , at last your covetousnesse doth not destroy your religion . the fabulist tells us a story of the hedg-hog , that came to the cony-burroughs in stormy weather , and desired harbour , promising that he would be a quiet ghuest , but when once he had gotten entertainment , he set up his prickles , and did never leave till he had thrust the poore conies out of their burroughs : so covetousnesse , though it hath many faire pleas to insinuate and wind it self into the heart , yet assoon as you have let it in , this thorne will never leave pricking till it hath choaked all good beginnings , and thrust all religion out of your hearts . use 3 use 3. i proceed next to the exhortation , to beseech you all who heare me this day , to put on bowels of mercies ; be ready to indulge the miseries and necessities of others ; st. ambrose calls charitie the summe of christianity , and the apostle makes it the verie definition of religion , jam. 1. ult. pure religion and undefiled before god and the father , is this , to visit the fatherlesse and the widows in their affliction . the poor are tanquam in sepulchro , as it were in the grave , the comfort of their life is buried , o help with your merciful hands , to raise them out of the sepulchre . god sendeth his springs into the vallies , psal. 104. 10. let the springs of your charitie run among the vallies of poverty . your sweetest , and most benigne influences should fall upon the lower grounds ; what is all your seeming devotion without bountie and mercifulnesse ? i have known many ( saith basil ) praie and fast , but relieve not such as are in distresse ; they are for a zeale that puts them to no charges ; * what are they the better ( saith he ) for all their seeming vertue ? we read the incense was to be laid upon the fire . lev. 16. 13. the flame of devotion must be perfum'd with the incense of charitie . aaron was to have a bell and a pomgranate . the pomgranate ( as some of the learned observe ) was a symbol of good works . they want the pomgranate ( saith gregory nazianzene ) who have no good works . the wise men did not onlie bow the knee to christ , but present him with gold mirrh and frankincense mat. 2. 11. pretences of zeal are insufficient ; we must not onely worship christ , but bestow something upon his members , this is to present christ with gold and frankincense . isaac would not blesse jacob by the voice , but he feels and handles him , and supposing them to be esaus hands , he blessed him . god will not blesse you by your voice , your loud praiers , your devout discourses , but if he feel esaus hands , if your hands have wrought good works , then he will blesse you . * let me exhort you therefore to deeds of mercie , let your fingers drop with the mirrh of liberality . sow your golden seed ; in this sense it is lawful to put out your monie to use , when you lay it out for good uses . remember that excellent saying of st. austin , give those things to the poor which you cannot keep , that you may receive those things which you cannot lose . * there are many occasions of exercising your pious charitie . pauper ubique jacet — heare the orphans cry , pity the widows tears . some there are who want employment , it would do well to set their wheele a going ; others who are past employment be as eyes to the blind , and feet to the lame : some whole families are sinking , if your merciful hands do not help to shore them up . i cannot be unmindful of the universities , which are ecclesiae plantaria , ( as chemnitius calls them , ) the nurceries of the church . they may be compared to that persian tree theophrastus speaks of , which doth bud , blossome , and beare ripe fruit at the same time ; oh let these plants be watered with your silver drops , cast not salt , but gold , into these springs , that from thence may flow forth many celestial streames , both of learning and piety , to refresh this city of our god . before i come to presse you with arguments to liberalitie and munificence , there are three objections lie in the way , which i shall endeavour to remove . object 1 1 we may give , and so in time our selves come to want ? answ . answ. let basil . answer this . wells ( saith he ) which have their water drawn , spring ever more freely . * prov. 11. 25. the liberal soul shall be made fat . luther speaks of a monastery in austria which was very rich while it gave annually to the poore , but when it left off giving , the monastery began to decay . there is nothing lost by doing our dutie ; an estate may be imparted , yet not impaired . the flowers yield honie to the bee , yet hurt not their own fruit . when the candle of prosperitie shines upon us , we may light our neighbour that is in the darke , and have never the lesse light our selves ; whatever is disbursed to pious uses , god doth bring it in some other way ; as the loaves in breaking multiplied , or as the widows oile encreased by pouring out , 1 kings 17. 16. object . 2 2. objection . i cannot do so much as others ? erect churches , build hospitalls , augment libraries , maintain scholars at the universitie ? answ . answ. if you cannot do so much , yet do something . let there be quantitas virtutis , though there be not quantitas molis . the widows two mites cast into the treasury , were accepted , * luke 21. god ( as chrysostom observes ) look'd not at the smallnesse of her guift , but the largenesse of her heart : in the law he that could not bring a lamb for an offering , if he brought but two turtle doves it sufficed . we read exod. 35. the people brought gold and silver and gaots haire to the building of the tabernacle . on which place ( saith origen . ) i desire lord , to bring something to the building of thy temple , if not gold to make the mercy-seat on ; if not silk to make the curtaines on , yet a little goats haire , that i may not be found in the number of those that have brought nothing to thy temple . object . 3 3. objection . but i have not any thing to bestow upon the necessities of others . answ . 1 answ. 1. hast thou to bestow upon thy lusts ? hast thou money to feed thy pride , thy epicurisme , and hast thou nothing to releeve the poor members of christ ? 2. answ. admit this excuse to be real , that you have not such an estate , yet you may do something wherein you may expresse your mercy to the poor ; you may sympathize with them , pray for them , speak a word of comfort to them , isa. 40. 2. speak ye comfortably to hierusalem . if you can give them no gold , you may speak a word in season which may be as apples of gold in pictures of silver ; nay more , you may be helpful to the poore , by stirring up others who have estates to relieve them ; as it is with the winde , if a man be hungry , the winde will not fill him , but it can blow the failes of the mill , and make it grinde corne for the use of man : so though thou hast not an estate thy self , to help him who is in want , yet thou mayest stirre up others to help him ; thou mayest blow the sails of their affections , causing them to shew mercy , and so mayest help thy brother by a proxy . having answered these objections , let me pursue the exhortation to mercy and liberality . i shall lay down several arguments , which i desire you to weigh in the ballance of reason , and conscience . arg. 1 argument 1. to be diffusively good , is the great end of our creation , ephes. 2. 10. created in christ jesus to good workes . every creature answers the end of its creation . the star shines , the bird sings , the plant beares , the end of life is service . * he that doth not answer his end in respect of usefulnesse , cannot enjoy his end in respect of happinesse . many saith seneca have been long in the world , but have not lived , they have done no good . telluris inutile pondus . — an unuseful person serves for nothing but to cumber the ground , and because he is barren of figs , he shall be fruitful in curses . * argu. 2 argument 2. by this we resemble god , who is a god of mercy . * he is said to delight in mercy , micah 7. 18. his mercies are over all his works , psal. 145. 9. he requites good for evil . like the clouds , which receive ill vapours from us , but returne them to us again in sweet showres . there is not a creature lives , but tasts of the mercies of god ; every bird saith ambrose doth in its kind sing hymnes of praise to god for his bounty ; but men and angels in a more peculiar manner taste the cream and quintessence of gods mercies . 1. what temporal mercies have you received ? every time you draw your breath , you suck in mercy ; every bit of bread you eat the hand of mercy carves it to you ; you never drink but in a golden cup of mercy . 2. what spiritual mercies hath god invested some of you with ? pardoning , adopting , saving mercy . the picture of gods mercy can never be drawen to the full ; you cannot take the breadth of his mercy , for it is infinite , nor the height of it , for it reacheth above the clouds , nor the length of it , for it is from everlasting to everlasting , psalme 103. 17. the works of mercy are the glory of the godhead . moses prayes , lord shew me thy glory , exod. 33. 18. saith god , i will make all my goodnesse to passe before thee , ver. 19. god doth account himself most glorious in the shining robes of his mercy . now by workes of mercy , we resemble the god of mercy . we are bid to draw our lines according to this copy . luke 6. 36. be you merciful , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as your father also is merciful . argu. 3 3. argument . almes are a sacrifice , heb. 13. 16. todo good , and to communicate , forget not , for with such sacrifices god is well pleased . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} when you are distributing to the poor , 't is as if you were praying , as if you were worshipping god . there are two sorts of sacrifices , expiatory , the sacrifice of christs blood , and gratulatory , the sacrifice of almes . this saith holy greenham , is more acceptable to god than any other sacrifice , acts 10. 4. the angel said to cornelius , thy almes are come up for a memorial before god . the backs of the poor are the altar on which this sacrifice is to be offered up . arg. 4 argument 4. we our selves live upon almes . other creatures do liberally contribute to our necessities . the sun hath not its light for it self , but for us . it doth enrich us with its golden beames , the earth brings us a fruitful crop , and to shew how joyful a mother she is in bringing forth , the psalmist saith , the valleyes are covered with corne , they shout for joy , they also sing , psalme 65. 13. one creature gives us wooll , another oyle , another silk . we are fain to go a begging to the creation . shall every creature be for the good of man , and man onely be for himself . arg. 5 argument 5. we are to extend our liberality by vertue of a membership . isaiah 58. 7. that thou hide not thy self from thy own flesh . the poor are ex eodem luto , they are fellow-members of the same body . the members do by a law of equity and sympathy contribute one to another ; the eye conveyes light to the body , the heart blood , the head spirits . that is a dead member in the body which doth not communicate to the rest . thus it is also in the body politick ; let no man think it is too far below him to minde the wants and necessities of others ; it is pity but that hand should be cut off , which disdaines to pluck a thorne out of the foot . it is spoken in the honour of that renowned princesse , the emperesse of theodosius the great , that she did her self visit the sick , and prepare relief for them with her own imperial hands . arg. 6 argument 6. we are not lords of an estate , but stewards ; and how soon may we hear that word , redde rationem , give an account of thy stewardship , for thou mayest be no longer steward , luk. 16. 2. an estate is a talent to trade with , 't is as dangerous to hide our talent , * as to spend it , mat. 25. 25 , 30. if the covetous man keeps his gold too long , it will begin to rust , and the rust of it will witnesse against him . * arg. 7 argument 7. the examples of others who have been famous , and renown'd for acts of charity . 1. our lord christ , a great example of charity . he was not more full of merit than bounty . trajan the emperour did rend off a piece of his own robe to wrap his souldiers wounds . christ did more , he made a medicine of his body and blood to heale us , isaiah 53. 5. by his stripes ye are healed . here was a pattern of charity without a parallel . * 2. the jewes are noted in this kind . 't is a rabbinical observation , that those who live devoutly among the jewes , distribute a tenth part of their estate among the poor ; and they give so freely ( saith philo the jew ) as if by giving , they hoped to receive some great gratuity ; now if the jewes are so devoted to workes of mercy , who live without priest , without temple , without messiah ; shall not we much more who professe our faith in the blessed messiah ? 3. let me tell you of heathens ; i have read of titus vespasian , he was so inured to works of mercy , that remembring he had given nothing that day , cried out diem perdidi , i have lost a day . 't is reported of some of the turkes that they have servants whom they employ on purpose to enquire what poor they have , and they send relief to them ; and the turkes have a saying , in their alcoran , that if men knew what a blessed thing it were to distribute almes , rather than spare , they would give some of their own flesh to relieve the poor ; and shall not a christians creed be better than a turkes alcoran . but ( right honourable and beloved , ) we are not left this day without witnesse . i desire to speak it to the glory of god , and the renown of this city , there hath been both in the dayes of our worthy progenitors , and is still to this day among many of you , a spirit of sympathy and compassion . regia crede mihi res est succurrere lapsis . when poor indigent creatures have been as moses , laid in the ark of bulrushes ready to sink in the waters of affliction , you have been temporal saviours to them , and have drawn them out of the waters with a golden cord . when they have been ready to make their own grave , vou have built them hospitals . the milk of your charity hath nursed them up , and while they have sate under your vines , they have eat the sweet grape ; we reade that they shewed peter the garments and coates which dorcas made , acts 9. 39. and may we not this day behold the coats which have been made to cloath the indigent . go on still to do worthily in ephrata , and by these your acts of munificence to blazen your coat of armes , and eternize your fame . argu. 8 i shall use but one argument more to perswade to charity , and that is , the reward which followes almes-deeds . giving of almes is a glorious work , and let me tell you , 't is no unfruitful work . * they that sow mercy , shall reap mercy . whatsoever is disbursed to the poor , is given to christ . mat. 25. 40. inasmuch as you have done it to one of the least of these my brethren , ye have done it unto me . the poor mans hand is christs treasury , and there is nothing lost which is put there . * there is a reward . 1. in this life . the charitable man is crown'd with a blessing . he is blessed . 1. in his person , psal. 41. 1. blessed is he that considers the poor . god casts a favourable aspect upon him . 2. blessed in his name . so it is in the text , his horn shall be exalted with honour ; and psalme 112. 6. he shall be had in everlasting lasting remembrance , his name shall be gloriously enbalm'd . 3. blessed in his estate . omni rerum copia affluet , prov. 11. 25. the liberal soul shall be made fat . he shall not onely have the venison , but the blessing . 4. blessed in his posterity , psal. 37. 26. he is ever merciful and lendeth , his seed is blessed . he shall not onely leave an estate behinde , but a blessing behinde to his children ; and god will see that the entail shall not be cut off . 5. blessed in his negotiations , deut. 15. 10. for this thing the lord thy god shall blesse thee in all thy works , and in all that thou puttest thine hand unto . the charitable man shall be blessed in his building , planting , journying ; whatever he is about , a blessing shall empty it selfe upon him . quicquid calcaverit rosa fiet . — he shall be a prosperous man . the honey-combe of a blessing shall be still dropping upon him . 6. blessed with long life , psal. 41. 2. the lord will preserve him and keep him alive . * he hath help'd to keep others alive , and god will keep him alive ; is there any thing then lost by charity ? it spinnes out the silver thread of life . many are taken away the sooner for their unmercifulnesse ; because their hearts are streightned , their lives are shortned . 2. the great reward is in the life to come . aristotle joynes these two together , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , liberality and utility . god will reward the merciful man , though not for his workes , yet according to his works , revel. 20. 12. i saw the dead , small and great stand before god , and the bookes were opened , and the dead were judged out of those things which were written in the books according to their workes . as god hath a bottle to put your teares in , so he hath a book to write your almes in . as god will put a vail over his peoples sinnes , so he will set a crown upon their workes . the way to lay up , is to lay out . other parts of your estate you leave behinde , * but that which is given ▪ to christs poor is hoarded up in heaven ! that is a blessed kinde of giving , which though it makes the purse lighter , it makes the crown heavier . whatever almes you distribute , 1. you shall have good security , prov. 19. 17. he that gives to the poor , lends to the lord , and that which he hath given will he pay him again . * there is gods counter-band to save you harmlesse , which is better security than any publick faith ; yet here is our unbelief and atheisme , we will not take gods bond ; we commonly put our deeds of mercy among our desperate debts . 2. you shall be paid with over-plus . for a wedge of gold , which you have parted with , you shall have a weight of glory . for a cup of cold water , you shall have rivers of pleasure , which runne at gods right hand for evermore . the interest comes to infinitely more than the principal . pliny writes of a countrey in affrica , where the people for every bushel of seed they sow , receive an hundred and fifty fold encrease . for every penny you drop into christs treasury , you shall receive above a thousand fold encrease . your after-crop of glory will be so great , that though you are still reaping , you will never be able to inne the whole harvest . let this perswade rich men to honour the lord with their substance . before i conclude , let me lay down some rules briefly concerning your charity , that it may be the sacrifice of a sweet-smelling savour to god . rule 1 1. your charity must be free . deut. 15. 10. thou shalt give , and thy heart shall not be grieved , &c. that is , thou shalt not be troubled at parting with thy money ; he that gives grievingly , gives grudgingly . charity must flow like spring water . * the heart must be the spring , the hand the pipe , the poor the cistern . god loves a chearful giver ; be not like the crab , which hath all the verjuyce squeez'd and pressed out . you must not give to the poor , as if you were delivering your purse on the high-way . charity without alacrity , is rather a fine , than an offering ; 't is rather doing of pennance , than giving of almes . charity must be like the myrrhe which drops from the tree without cutting , or forcing . * rule . 2 2. we must give that which is our own ; isaiah 58. 7. to deal thy bread to the hungry . it must be de tuo pane . the word for almes in the syriack , signifies justice ; to shew that almes must be of that which is justly gotten . the scripture puts them together , micah 6. 8. to do justice , to love mercy , we must not make ex rapina holocaustum , a sacrifice of sacriledge . isaiah 61. 8. for i the lord love judgment , i hate robbery for burnt-offering . he that shall build an hospital with goods ill-gotten , displayes the ensigne of his pride , and sets up the monument of his shame . rule . 3 3. do all in christ and for christ . 1. do all in christ . labour that your persons may be in christ . — we are accepted in him . ephesians 1. 6. origen , chrysostome , and peter martyr affirme that the best workes not springing from a root of faith are lost . the pelagians thought to have posed austin with that question , whether it was sinne in the heathen to clothe the naked . austin answered rightly , the doing of good is not in it self simply evil , but proceeding of infidelity , it becomes evil . * titus 1. 15. to them that are unbelieving , is nothing pure . that fruit is most sweet and genine which is brought forth in the vine ; john 15. 4. out of christ all our almes-deeds are but the fruit of the wild-olive . * they are not good workes , but dead works . 2. do all for christ . viz. for his sake , that you may testifie your love to him ; love mellowes and ripens our almes-deeds ; it makes them a precious perfume to god . * as mary did out of love bring her oyntments and sweet spices to anoint christs dead body : so out of love to christ , bring your oyntments , and anoint his living body , his saints and members . rule 4 works of mercy are to be done in humility . away with ostentation ; the worme breeds in the fairest fruit , the moth in the finest cloth . pride will be creepint into our best things ; beware of this dead fly in the box of ointment . when moses face did shine , he put a vaile over it ; so while your light shines before men , and they see your good workes , cover your selves with the vaile of humility . as the silk-worme , while she weaves her curious works , hides her self within the silke , and is not seen : so we should hide our selves from pride and vain-glory . 't was the sinne of the pharisees while they were distributing almes , * they did buccina canere , blow the trumpet , mat. 6. 2. they did not give their almes , but sell them for applause . a proud man casts his bread upon the waters , as the fisherman casts his angle upon the waters ; he angles for vain glory . i have read of one cosmus medices , a rich citizen of florence , that he confessed to a near friend of his , he built so many magnificent structures , and spent so mu●h on scholars and libraries , not for any love to learning , but to raise up to himselfe , the trophyes of fame and renown . an humble soul denies himself , yea , even annihilates himself ; he thinks how little it is he can do for god , * and if he could do more , it were but a due debt , therefore lookes upon all his workes as if he had done nothing . * the saints are brought in at the last day , ●as disowning their workes of charity , matthew 25. 37. lord when saw we thee an hungred and fed thee , or thirsty and gave thee drink . a good christian doth not onely empty his hand of almes , but empties his heart of pride ; while he raiseth the poore out of the dust , he qaies himselfe in the dust . * workes of mercy must be like the cassia , which is a sweet spice , but growes low . rule 5 5. dispose your almes prudentially . * 't is said of the merciful man , he orders his affairs with discretion . psalme 112. 5. there is a great deale of wisdome in distinguishing between them that have sinned themselves into poverty , and who by the hand of god are brought into poverty . discretion in the distribution of almes , consists in two things . 1. in finding out a fit object . 2. in taking the fit season . 1. in finding out a fit object , and that comes under a double notion . 1. give to those who are in most need . * raise the hedge where it is lowest , feed the lamp which is going out . 2. give to those who may probably be most serviceable ; though we bestow cost and dressing upon a weak plant , yet not upon a dead plant . breed up such as may help to build the house of israel , ruth 4. 11. that may be pillars in church and state , not caterpillars , making your charity to blush . 2. discretion in giving almes is in taking the fit season . give to charitable uses in time of health and prosperity . distribute your silver and gold to the poor before the silver cord be loosed , or the golden bowle be broken , ecclesiastes 12. 6. qui cito dat bis dat . make your hands your executors , not as some who do reserve all they give till the tearme of life is ready to expire . and truly what is then bestowed , is not given away , but taken away by death . 't is not charity but necessity . oh do not so marry your selves to money , that you are resolved nothing shall part you but death . be not like the medlar which is never good till it be rotten . a covetous man may be compared to a christmas box , he receives money , but parts with none , till death breakes this box in pieces , then the silver and gold comes tumbling out . give in time of health ; these are the almes which god takes notice of , and ( as calvin saith ) putteth into his book of accounts . rule . 6 6. give thankfully . they should be more thankful that give an almes , than they that receive it . we should ( saith nazianzene ) give {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} a thank-offering to god , that we are in the number of givers , and not receivers . blesse god for a willing minde . to have not only an estate , but an heart is matter of gratulation . set the crown of your thankfulnesse , upon the head of free-grace . finis . notes, typically marginal, from the original text notes for div a96106e-210 * pasce fame morientem fi non paveris occidisti . ambr * ●ene impossibile multorum preces non exaudiri . clem. alex . strom. 7. notes for div a96106e-700 * si fractus illabatur orbis impavidum ferient ruine . hor. * trepident increduli ad minimas quasque sinistri rumoris auras , imo ad fol●i volantis strepitum . mollerus . * fieri quidem non potest quin expavescant nonnihil pii nam si nullo sensu tangantur , stuporis esset ; sed hoc vult spiritus sanctus , fideles non de spe decidere , non languefieri , sed unico deo niti omnesque in illum curas , suavi , & sedato animo proijcere . * exhaustus , opibus attenuatus drusius . doct. * macar. gen. 19. 6. * meminerit princeps non solum quantum sibi commissum , sed quatenus permissum sit . cicero . * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . * quis ignoret ex ea appellatione esse miserecordiam quod miserum cor faciat condolentis alieno malo . aug. tom. 1. lib. 1. * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} greg. nazianz. * non habet hic locum sordida tenacitas . musculus . * oleum charitatis symbolum . * ordinabatur ad commodum pauperum . cornel. a lap . lev. 19. 9 num. 18. 21. * si operari renuit gratia non est . inform . * asserunt ponticifij , bona opera {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} esse peccati , mortis terrores vincere , neque miserecordia dei , & propitiatore christo egere quas in operibus opiniones , ut impias damnamus . melancthon . de justif. debitorem ipse se dominus secit non accipiendo sed promittendo . austin in psal. 83. * fides sola justificat , sed fides justificans non est sola . * bona opera sunt via ad regnum non causa regnandi . bern. * sicut seres habet ad es●e ita ad operari . aquinas . * opera justificatorum gratiae dei effectus sunt , & movente & adjuvante spiritu sancto fiunt . synod . moguntin . cap. 8. * fidei est accipere charitatis distribuere . austin . reproof . * mancipati pecuniis . sen. * augustum imperium , angustum animum . * corde infi igidato moritur animal . * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . ignat. * veritas fundatur in aliquo esse . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , &c. exhort . * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} basil . * si de●it charitas frustra habentur caetera . aug. * da quod non potes retinere , ut recipias quod non potes amittere . * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} basil . 1 king. 17. 16. * non. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} sed {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . heinsius . * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ignatius . * heb. 6. 8. * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . macar. pars est propter totum . * defossoauro incubare dicitur qui pecuniam inu●ilem detinet . grotius . * jam. 5. 3. * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} greg. nyssen . * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . theodoret. * manus pauperis est christi gazophylacium . chrysologus . * restituet eum deus , qui antea morti vicinu ▪ & longiore vita donabit . moller . aristot . rhet. * eccles. 2. 18 , 19. eccles. 11. 1. * luk. 6. 38 * non quaeritur quantum sed quo animo detur . ambr. * beneficium est magis affectu quam effectu . seneca . qui male parta dispergit , injustitia ejus manet in saeculum . musculus . non perseipsum , factum propeccato habetur , &c. * mat. 7. 18 heb. 11. 6. * faciunt gentes ea quae legis sunt ethicè non evangelicè , bona opera agunt , sed non bene . macovii . loc. com . * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . cyril . * nec illa perfecta est liberalitas si jactantiae causa largiaris . ambrose . burt. melan . * jerem. patriarch . censur. orient . cap. 6. * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} &c. macar. * nihi humilitat● altius . mar ▪ celly . l. 2. * vox pau● perum mouet prudentiam i● dandis eleemosynis adhibendam esse mollerus . * episcopus constantinopolitanus mittens pecuniam ad calliopum p●esbyte●um . nicenum quam erogaret in ●a●peres , ●ubet ut in ●largiendo hoc unum ●pecter ut indigentes alat . illos praesertim qui mendicare eru●escunt . of charity in reference to other mens sins by john howe ... howe, john, 1630-1705. 1681 approx. 73 kb of xml-encoded text transcribed from 36 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a44684 wing h3033 estc r19382 11760361 ocm 11760361 48670 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a44684) transcribed from: (early english books online ; image set 48670) images scanned from microfilm: (early english books, 1641-1700 ; 535:14) of charity in reference to other mens sins by john howe ... howe, john, 1630-1705. [14], 56 p. printed for tho. parkhurst ..., london : 1681. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng charity -early works to 1800. 2004-10 tcp assigned for keying and markup 2004-11 apex covantage keyed and coded from proquest page images 2005-01 emma (leeson) huber sampled and proofread 2005-01 emma (leeson) huber text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion of charity in reference to other mens sins . by john howe , minister of gods word . london : printed for tho. parkhurst , at the bible and three crowns in cheapside , near mercers chappel . 1681. the preface . a proposal was made to me , by some friends , for publishing of these papers ; which i cannot doubt , proceeded from charity , both to the reader , whose good they intended in it ; and to the author , that they could think so slender a performance was capable of serving it . i cannot , indeed , think it unseasonable , to take any occasion of recommending charity , tho' this subject led me only to consider one single instance of it . but if the practice of it , in this one , would redress so great an evil , what might we not expect from its universal exercise , in all cases upon which it might have influence ? even the tongues of men and angels , as ( with our apostle ) they are insufficient to supply its absence ; so nor are they more than sufficient , fully to represent its worth . we vainly expect , from either eloquence , or disputation , the good effects , which charity alone ( could it take place ) would easily bring about without them . how laboriously do we beat our way in the dark ! we grope for the wall , like the blind , and we grope , as if we had no eyes : we stumble at noon day , as in the night ; but the way of peace we have not known : humane wit is stretch't to the uttermost ; wherein that comes short , the rest is endeavour'd to be supply'd by anger : and all to bring us under one form , which either will not be ; or , if it were , could be to little purpose ; while , in the mean time , this more excellent way is forgotten of our foot , and we are far from it . which shews , it is god that must cure us ( the god of love and peace ) , and not man. how soon , and easily would a mutual universal charity redress all ? for being on one side only , it could never cement both . and limited only to a party , it is not it self , and acts against it self , divides what it should unite . but a genuine , equally diffused charity , how would it melt down mens minds , mollifie their rigors , make high things low , crooked straight , and rough places plain ? it would certainly , either disposemen to agree upon one way of common order , or make them feel very little inconvenience , or cause of offence in some variety . but without it , how little would the most exquisite unexceptionable form ( universally comply'd with , in every punctilio ) contribute to the churches welfare ? no more to its quiet , and repose , than an elegant , well shap'd garment , to the ease , and rest of a disjoynted , ulcerous body . nor longer preserve it , than the fair skin of a dead mans body would do that , from putrefaction , and dissolution . what piety is to our union with god , that is charity to our union with one another . but we are too apt , as to both , to expect from the outward form , what only the internal living principle can give ; to covet the one with a sort of fondness , and deny the other . one common external form in the church of god , wherein all good men could agree , were a most amiable thing , very useful to its comely , better being , and the want of it hath infer'd , and doth threaten evils , much to be deplor'd , and deprecated . but this divine principle is most simply necessary to its very being . whatsoever violates it , is the most destructive mortal schism , as much worse than an unwilling breach of outward order , as the malicious tearing in peices a mans living body , is worse than accidental renting his cloaths and indeed , were our ecclesiastical contests , about matters that i could think indifferent , as long as there is such a thing , as distinction of parties , i should readily choose that , where were most of sincere charity ( if i knew where that were ) . for since our saviour himself gives it us , as the cognizance of christians ( by this shall all men know ye are my disciples , if ye love one another ) , i know not how better to judg of christianity , than by charity . nor know i where , among them that profess , there is less of either , than with them that would confine , and engross both to their own several parties ; that say , here is christ , and there he is ; and will have the notions of christian , of saint , of church , to extend no further than their own arbitrarily assigned limits , or than , as they are pleased to describe their circle . we know to whom the doing so , hath been long im puted ; and it were well , if they had fewer sorts of imitators . nor doth it savour more of uncharitableness in any , to think of enclosing the truth , and purity of religion , only , within their own precincts , than it doth of pride and vanity , to fancy they can exclude thence , every thing of offensive impurity . we are never like to want occasions , even in in this respect , of exercising charity . not to palliate the sins of any , but recover sinners . god grant we may use it more , to this purpose ( when the case so requires ) and need it less . john howe . advertisement by the bookseller . the books under-written are published by john howe , the author of this discourse . 1. the blessedness of the righteous . 2. the vanity of mortal life , in two treat . psal. 17. 15. psal. 89. 47. 3. treatise of delighting in god. 4. the living temple . 5. a discourse of the divine prescience , with an appendix . 6. a sermon at mrs. baxters funeral , on 2 cor. 5. 8. 7. treatise of thoughtfulness for the morrow : with an appendix , concerning the immoderate desire of fore-knowing things to come . this last lately printed by tho. parkhurst , at the bible and three crowns in cheapside . errata . page 3. line 2. for is read in . p. 30. l. 1. r. practise . p. 43. l. 3. insert after must , cut it off , and. p. 45. l. 19. after christians , add a parenthesis . p. 49. l. 3. r. sacred . of charity in respect of other mens sins . 1 cor. xiii . 6. — rejoiceth not in iniquity . the subject spoken of , must be suppli'd from the foregoing verses ; where we find the matter all along , in discourse , is charity : which it is the principal business of the whole chapter to describe , and praise . and this is one of the characters that serve ( as they all do ) to do both these at once . for being in it self a thing of so great excellency , to shew its true nature , is to praise it . what soever is its real property , is , also , its commendation . our business here must be , 1. briefly to explain and give some general account of both these , viz. charity , and this its negative character , that it rejoyces not in iniquity . 2. to demonstrate the one of the other ; or ( which is all one ) to shew the inconsistency between that divine principle , and this horrid practice . upon which the use of this piece of christian doctrine will ensue . 1. we are to give some account both of this principle , the charity which the apostle here treats of , and of the practice which the text denies of it , rejoycing in iniquity . 1. for the former . the charity or love here spoken of , is the root of all that duty which belongs to the second table . the whole of the duty contained in both , is summ'd up by our saviour in love. that of the former in that first and great commandment , thou shalt love the lord thy god with all thy heart , &c. matt. 22. that of the latter is this other which is like unto it , thou shalt love thy neighbour as thy self . upon which two we are told hang all the law and the prophets . see also rom. 13. 10. the instances which are given in this chapter , refer to man as the object , and shew that it is the love of our neighbour which is meant . but tho' it be so far humane , it is however upon other accounts a real part of divine love ; which we see 1 joh. 3. 17. that apostle speaking even of love to our brother : whoso hath this worlds goods , and seeth his brother hath need , and shutteth up the bowels of compassion from him , demands , how dwelleth the love of god in that man ? and david call'd the kindness he intended the relicts of sauls family , the kindness of god , 2 sam. 9. 3. this part of love is divine both in respect of its original , and of somewhat considerable in its object . 1. in respect of its original . 't is a part of the ( communicated ) divine nature , from whence they that partake of it , are said to be born of god. it is most conjunct with faith in the messiah , and love to god himself , which are both comprehended in that birth . for as it is said in the gospel of john , chap. 1. 12 , 13. that as many as received him , ( viz. christ ) to them he gave power to be call'd the sons of god , even to them that believe in his name , who were born not of blood , nor of the will of the flesh , nor of the will of man , but of god. and in his 1 epist. chap. 5. 1. whosoever believeth that jesus is the christ , is born of god. so it is , in this latter place , immediately added as the double property of this divine production ( not more separable from one another than from it ) , and every one that loveth him that begat , loveth him also that is begotten of him . and hereupon also from the in-being and exercise of this love , ( tho' towards an object that seems very heterogeneous and of much another kind ) we come to bear the name of gods children . love your enemies — that you may be the children of your father which is in heaven , mat. 5. 44 , 45. the law indeed of love to other men , tho' it oblige to love some above others upon a special reason , yet in its utmost latitude , comprehends all mankind under the name of neighbour or brother , as the particular precepts contained in it do sufficiently shew . which surely leave us not at liberty to kill , defile , rob , slander , or covet from others , than the regenerate ( as we count ) or our own friends and relatives . now that principle from which we are called gods children , must be of divine original ; for it is not spoken of them casually , but as their distinguishing character . so that , in this respect , they are said to be of god. it is their very difference from the children of another , and the worst of fathers , 1 joh. 3. 10. in this the children of god are manifest , and the children of the devil ; whosoever doth not righteousness , is not of god , neither he that loveth not his brother . which also shews it is not universilly all love , unto which this dignity belongs . some more noble-minded pagans that were wont to ascribe divinity unto love , have also carefully distinguished , and told us of a love that was genuine , and another that was spurious ; the one akin to virtue , the other to vice ; and have noted it as an abusive error of the vulgar to give the same name to god and a disease . the corruption and degeneracy of love , is indeed less than humane ; but the first being , and restored rectitude of it , is of an original no less than divine . 2. and even this love , tho' placed upon man , is divine too in respect of its object , i. e. of somewhat we have to consider in it , which is most properly and strictly the object , or the inducement and formal reason why we love . god is the primum amabile , the first goodness as well as the first being . as therefore there is no being , so nor is there any goodness , amability , or loveliness , which is not derived from him . we love any thing more truly and purely , the more explicitely we acknowledg and love god in it . upon the view of those stroaks and lineaments of the divine pulchritude , and the characters of his glory , which are discernable in all his creatures , our love should be someway commensurate with the creation , and comprehend the universe in its large and complacential embraces . tho' as any thing is of higher excellency , and hath more lively touches and resemblances of god upon it ; or , by the disposition of his providence , and law , more nearly approaches us , and is more immediately presented to our notice , converse , use , or enjoyment , so our love is to be exercised towards it more explicitely , in an higher degree , or with more frequency . as man therefore hath more in him of divine resemblance , of gods natural likeness and image ; good m●n of his moral , holy image , we ought to love men more than the inferior creatures ; and those that are good and holy , more than other men ; and those with whom we are more concern'd , with a more definite love , and which is required to be more frequent in its exercise . but all from the attractive of somewhat divine appearing in the object . so that all rational love , or that is capable of being regulated and measured by a law , is only so far right in its own kind , as we love god in every thing , and every thing upon his account , and for his sake . the nature and spirit of man is , by the apostacy , become disaffected and strange to god , alienated from the divine life , addicted to a particular limited good , to the creature for it self , apart from god ; whereupon the things men love , are their idols , and their love idolatry . but where , by regeneration , a due propension towards god is restored , the universal good draws their minds , they become inclined and enlarged towards it ; and as that is diffused , their love follows it , and flows towards it every where . they love all things principally in and for god ; and therefore such men most , as excel in goodness , and in whom the divine image more brightly shines . therefore it is , most especially , christian charity that is here meant , i. e. which works towards christians as such . for compare this with the foregoing chapter , and it will appear that charity is treated of in this , which is the vital bond of holy living union in the christian church , supposed in the other . whereby as the body is one , and hath many members , and all the members of that body being many , are one body ; so also is christ , v. 12. this principle refined , rectifi'd , recovered out of its state of degeneracy , and now obtaining in the soul as a part of the new creature , or the new man which is after god , as it hath man for its object more especially , and more or less according to what there appears of divine in him , is the charity here spoken of . now of this divine charity it is said ( which we are to consider 2. in the second place ) it rejoyces not in iniquity . hereof it cannot be needful to say much by way of explication . the thing carries a prodigious appearance with it ; and it might even amaze one to think , that on this side hell , or short of that state , wherein the malignity of wickedness attains its highest pitch , any appearance should be found of it . yet we cannot think , but these elogies of charity , do imply reprehensions , and tacitely insinuate too great a proneness to this worst sort of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or rejoycing in evil . the gnosticks ( or the sect afterwards , known by that name ) gave already too great occasion for many more express , and sharp reproofs of this temper ; which were not thrown into the air , or meant to no body . the scripture saith not in vain , the spirit which is in us lusteth to envy . with which , what affinity this disposition hath , we shall have occasion to note anon . rejoycing in iniquity , may be taken ( if we abstract from limiting circumstances ) two ways . either in reference to our own sins : or to other mens . our own , when we take pleasure in the design , or in the commission , or in the review , and after-contemplation of them : converse in that impure region , as in our native element , drink it in like water , find it sweet in the mouth , and hide it under the tongue , &c. other mens ; when 't is counted a grateful sight , becomes matter of mirth and sport , to see another stab at once the christian name , and his own soul. the scope and series of the apostles discourse , doth here plainly determine it this latter way : for as charity ( the subject of his whole discourse ) respects other men ; so must this contrary disposition also . de iniquitate procul dubio aliena , &c. saith cajetan upon this place . 't is without doubt , unapt to rejoyce in the sins of other men ; for neither can it endure ones own . and this aptness to rejoice in the iniquity of others , may be upon several accounts . it may either proceed from an affection to their sins . from an undue self love : or , from an excessive dis-affection to the persons offending . 1. from a great affection , and inclination unto the same kind of sins , which they observe in others . whereupon they are glad of their patronage ; and do therefore not only do such things , but take pleasure in them that do them , rom. 1. men are too prone to justifie themselves by the example of others , against their common rule . others take their liberty , and why may not i ? and so they go ( as seneca says sheep do ) , non quà eundum est , sed quà itur , the way which is trodden , not which ought to be . 2. from an undue , and over-indulgent love of themselves . whence it is , that ( as the case may be ) they take pleasure to think there are some men , that perhaps outdo them in wickedness , and offend in some grosser kind than they have done : and so they have , they count , a grateful occasion , not only to justify themselves , that they are not worse than other men , but to magnify themselves , that they are not so bad ; as the pharisee in his pompous hypocritical devotion , god , i thank thee ( that attribution to god , being only made a colour of arrogating more plausibly to himself ) that i am not as other men , extortioners , unjust , adulterers , &c. luke 18. 11. whereby the hypocrite , while he would extol , doth but the more notoriously stigmatize himself . 3. from a dis-affection they bare to the offenders ; whence they are glad of an advantage against them : that they have occasion to glory in their flesh , and insult over their weakness . it must be that rejoycing in other mens sins , which is most contrary to charity , that is here more especially meant : and that is manifestly the last of these ; such as proceeds from ill will to the person that offends : whereupon we are glad of his halting ( which perhaps we watched for before ) , and when his foot s●ippeth , magnify our selves against him . now rejoycing at the sins of other men , upon this account , may be either , 1. secret , when only the heart feels an inward complacency , and is sensibly gratified thereby : or , 2. open , when that inward pleasure breaks forth into external expressions of triumph , and insultation , into derision , scoffs , and sarcasms . ii. and how inconsistent this is with the charity which our apostle so highly magnifies , it is now our next business to shew . and it will appear , by comparing this rejoycing in other mens sins . 1. with charity it self . 2. with what it is , ever , in most certain connexion with . 1. with charity it self ; and so we shall consider it , 1. in its own nature , abstractly and absolutely . 2. in relation to its original , and exemplary cause . and shall compare this rejoycing in the sins of other men , with it both ways . 1. consider charity in its own nature : and so it is the loving one another as my self , so as to desire his welfare and felicity as my own : where we must note , that love to our selves , is the measure of the love we owe to others . but yet are also to consider , that this measure it self , is to be measured : for we are not to measure our love to others , by the love we bear to our selves , otherwise , than as that also agrees with our superior rule ; which obliges us so to love our selves , as to design , and seek our own true felicity , and best good : to lay hold on eternal life , to work out our own salvation . if in other instances , we were not so to understand the matter ( since the particular precepts extend no farther than the general one ) , any man might , without transgression , destroy another mans goods , when he hath learn't to be prodigal of what he is master of himself : and might make himself master of another mans life , whensoever he cares not for his own . and so by how much more profligately wicked any man is , he should be so much the less a transgressor . we are not so absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or so much our own , that we may do what we will with our selves . we are accountable to him that made us , for our usage of our selves : and in making our selves miserable , make our selves deeply guilty also . we were made with a possibility of being happy . he that made us with souls capable of a blessed state , will exact an account of us , what we have done with his creature . he that commits a felony upon his own life , injures his prince and the community to which he belongs . the one is rob'd of a subject , the other of a member that might be useful : wherein both had a right . no man is made for himself . and therefore the fact is animadverted on , and punisht as far as is possible in what remains of the offendor , in his posterity , from whom his goods are confiscate ; in his name , which bears a mark of infamy , and is made a publick reproach . how unspeakably greater is the wrong done to the common ruler of the whole world , when a soul destroys it self ! loses its possibility of praising and glorifying him eternally in the participation and communion of his eternal glory ! how great to the glorious society of saints and angels ! from whom he factiously withdraws himself , and who ( tho' that loss be recompenc't to them by their satisfaction in the just vengeance which the offended god takes upon the disloyal apostate wretch ) were to have pleas'd and solac't themselves in his joint felicity with their own . so that he hath done what in him lay , to make them miserable , and even to turn heaven into a place of mourning and lamentation . the supreme primary law under which we all are , obliges us to be happy . for it binds us to take the lord only for our god. to love him with all our hearts , and minds , and souls , and strength . and so to love him , is to enjoy him , to delight , and acquiesce finally , and ultimately in him ; and satisfie our selves for ever in his fulness : so that every man is rebellious in being miserable , and that even against the first , and most deeply fundamental law of his creation . nor can he love god in obedience to that law , without loving himself aright . which love to himself , is then to be the measure of the love he is to bear to other men : and so most truly it is said , that charity begins at home . every man ought to seek his own true felicity , and then to desire anothers as his own . but now consider , what we are to compare herewith . rejoycing in the sins of other men , how contrary is it to the most inward nature ! to the pure essence ! how directly doth it strike at the very heart and soul , the life and spirit of charity ! for sin is the greatest , and highest infelicity of the creature ; depraves the soul within it self , vitiates its powers , deforms its beauty , extinguisheth its light , corrupts its purity , darkens its glory , disturbs its tranquillity , and peace , violates its harmonious joyful state , and order , and destroys its very life . it disaffects it to god , severs it from him , engages his justice , and inflames his wrath against it . what is it now to rejoyce in another man's sin ? think what it is , and how impossible it is to be where the love of god hath any place . what ? to be glad that such a one is turning a man into a devil ! a reasonable immortal soul , capable of heaven , into a fiend of hell ! to be glad that such a soul is tearing it self off from god , is blasting its own eternal hopes , and destroying all its possibilities of a future well-being ! blessed god! how repugnant is this to charity ? for let us consider what it is that we can set in directest opposition to it . let charity be the loving of another as i ought to do my self ; its opposite must be , the hating of another , as i should not , and cannot sustain to do my self . as loving another therefore includes my desire of his felicity , and whatsoever is requisite to it , till it be attained , and my joy for it when it is ; loathness of his future , and grief for his present infelicity , as if the case were my own : so hating another must equally and most essentially include aversion to his future good , and grief for his present ( which is the precise notion of envy ) the desire of his infelicity , and whatsoever will infer it , till it be brought about , and joy when it is ; or when i behold what is certainly conjunct with it . which is the very wickedness the text animadverts on , as most contrary to charity . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which not only the spirit of god in the holy scriptures , but the very philosophy of pagans doth most highly decry and declaim against . which is of the same family you see with envy . and no other way differs from it than as the objects are variously pos●●ed . let the harm and evil of my brother be remote from him , and his good be present , i envy it . let his good be remote , and any harm or mischief be present and urgent upon him , i rejoyce in it . both are rooted in hatred , the directest violation of the royal law of loving my neighbour as my self , jam. 2. 8. and it is that sort of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath most of horror , and the very malignity of hell in it : as the sin of another , wherein this joy is taken , is an evil against the great god ( which there will be occasion more directly to consider hereafter ) , as well as to him that commits it ; a wrong to the former , and an hurt to the latter : whereas other infelicities are evils to him only whom they befal . 2. consider charity in relation to its original , and exemplar . and so it is immediately from god , and his very image . god is love , and he that dwelleth in love , dwelleth in god , and god in him , 1 joh. 4. 16. and what sort of love is this , which is made so identical , and the same thing with the very being , and nature of god ? not a turbid , and tumultuous , not a mean , and ignoble , not an imprudent , rash , and violent , least of all , an impure polluted passion : but a most calm , wise , majestick , holy will to do good to his creatures , upon terms truly worthy of god. good will , most conjunct with the other inseparable perfections of the godhead : whence , with expressions of the most benign propensions towards his creatures , he still conjoyns declarations of his hatred of sin , upon all occasions . that he is not a god that takes pleasure in wickedness , nor can evil dwell with him . that sin is the abominable thing which his soul loaths . that he is of purer eyes , than to look on iniquity . what can now be more contrary to the pure , and holy love , which shall resemble , and be the image of his , than to rejoyce in iniquity ? for as god , while he loves the person , hates the sin , men do in this case , love the sin , and hate the person . and while this horrid impure malignity is not from god , or like him ( far be the thought from us ) , from whom doth it derive ? whom doth it resemble ? we read but of two general fathers , whose children are specified , and distinguished , even by this very thing , or its contrary , in a forementioned text , 1 joh. 3. 10. where when both the fathers , and their children , are set in opposition to one another , this , of not loving ones brother , is given at once , both as the separating note of them who are not of gods family , and off-spring , not of him ( as the expression is ) , having nothing of his holy blessed image , and nature in them ( and who consequently must fetch their pedigree from hell , and acknowledg themselves spawn'd of the devil ) , and as a summary of all unrighteousness , as it is , being taken ( as often ) for the duty of the second table , or as a very noted part of it , taken in its utmost latitude . agreeably to that of our saviour , joh. 8. 44. ye are of your father the devil — he was a murderer from the beginning — as every one is said to be that hateth his brother , 1 joh. 2. 15. if therefore we can reconcile god and the devil together , heaven and hell , we may also charity , and rejoycing at other mens sins . 2. the inconsistency of these two will further appear , by comparing this monstrous dis-affection of mind , with the inseparable concomitants of charity , or such things as are in connection with it . and the argument thence will be also strong and enforcing , if that concomitancy shall be found to be certain , and the connection firm , between those things and charity . i shall only give instance in four things , which every one that examines will acknowledg to be so connected . viz. wisdom , and prudence . piety , and sincere devotedness to god , and the redeemer . purity . humility . moralists generally acknowledg a concatenation of the vertues : those that are truly christian are not the less connected , but the more strongly and surely . which connexion of these now mentioned , with charity , we shall see as to each of them severally ; and , at the same time , their inconsistency with this vile temper and practice . 1. for wisdom or prudence , it is so nearly ally'd to charity , that it is mentioned by the same name , jam. 3. 17. the wisdom that is from above , is first pure , then peaccable , gentle , &c. the foregoing words , ( v. 16. ) shew love is meant . these words represent the heavenly descent , and the true nature of it , both together . that it is called wisdom , shews its affinity with it , and that it partakes of its nature ; dwells in a calm sedate mind , void of disquieting passions and perturbations , which it is the work of wisdom to repress and expel . indeed the name is manifestly intended to express , generally , the temper , the genius , the spirit of one that is born from above , and is tending thither . the contrary temper , a disposition to strise , envy , or grief for the good of another ( which naturally turns into joy , for his evil , when his case alters ) is called wisdom too , but with sufficiently distinguishing and disgracing additions . it is said , vers . 15. not to be from above , but earthly , sensual , devilish ; and to have the contrary effects ; where envying and strise is , there is confusion ( tumult the word signifies , or disorder , unquietness , disagreement of a man with himself , as if his soul were pluckt asunder , torn from it self ) and every evil work , vers . 16. there can be no charity towards another ( as hath been noted ) where there is not first a true love to a mans own soul , which is the immediate measure of it . nor that , where there is not prudence to discern his own best good , and what means are to be used to attain it . his true good he is not to expect apart by himself , but as a member of the christian community . not of this or that party , but the whole animated body of christ. in which capacity he shares in the common felicity of the whole , and affects to draw as many as he can , into the communion and participation of it . so he enjoys , as a member of that body , a tranquillity and repose within himself . but is undone in himself , while he bears a disaffected mind to the true interest and welfare of the body . wherefore to rejoyce in what is prejudicial to it , is contrary to prudence and charity both at once . put on , saith the apostle ( as the elect of god , holy and beloved ) bowels of mercies , kindness , bumbleness of mind , meekness , long-suffering , forbearing one another , and forgiving one another , if any man have a quarrel against any : even as christ forgave you , so also do ye . and above all these things , put on charity , which is the bond of perfectness . and let the peace of god rule in your hearts , to the which also ye are called in one body . implying no true peace or satisfaction can be had , but in vital union with the body . is he a wise , or is he not a mad man , that rejoyces he hath an unsound hand or foot , or an ulcerated finger , or toe rotting off from him ? or that is glad a fire or the plague is broken out in the neighbourhood , that equally endangers his own house and family , yea and his own life ? 2. piety and devotedness to god , and the redeemer , is most conjunct with true charity . by this we know that we love the children of god , when we love god , &c. 1 joh. 5. 2. for the true reason of our love to the one , is fetcht from the other , as hath been shewn . and how absurd were it to pretend love to a christian upon christs account , and for his sake , while there is no love to christ himself ? but can it consist with such love and devotedness to god , to be glad at his being affronted by the sin of any man ? or to christ , whose design it was to redeem us from all iniquity , and to bless us , in turning us away from our iniquities ; to rejoyce in the iniquity that obstructs , and tends to frustrate his design ? do we not know he was for this end manifested , to destroy the works of the devil ? and that the works of wickedness are his works ? do we not know , the great god is , in , and by our redeemer , maintaining a war against the devil , and the subjects of his kingdom ; in which warfare , what are the weapons , on the devils part , but sins ? who but sinners his souldiers ? and who is there of us , but professes to be on gods part in this war ? can it stand with our duty , & fidelity to him , to be glad that any are foiled , who profess to fight under the same banner ? what would be thought of him , who , in battel , rejoyceth to see those of his own side fall , here one , and there one ? he would surely be counted either treacherous , or mad . 3. charity of the right kind , is most certainly connected with purity . the end ( or perfection ) of the commandment ( or of all our commanded obedience ) , is charity , out of a pure heart , 1 tim. 1. 5. sincere christians , are such as have purify'd their souls , in obeying the truth through the spirit , unto unfeigned love of the brethren ; and must see , that they love one another with a pure heart , fervently , 1 pet. 1. pagans have ●aught , there is no such thing , as true friendly love , but among good men . but how consists it with such purity , to take pleasure in other mens impurities , or make their sin the matter of jest , and raillery ? 4. a further inseparable concomitant of charity , is deep humility . we find them joyn'd , and are required to put them on together , in the already mentioned context . put on kindness , humbleness of mind ; above all put on charity , col. 3. and do find it among these celebrations of charity , that it vaunteth not it self , and is not puffed up , v. 4. nor can we ever , with due charity , compassionate the wants , and infirmities of others , if we feel not our own . which if we do , though we are not , ourselves , guilty of hainous wickednesses , we shall so entirely ascribe it to divine preserving mercy , as to be in little disposition to rejoyce that others are . use . we may then , upon the whole , learn hence , how we are to demean our selves in reference to the sins of other men . so , no doubt , as charity doth command , and require . at least , so as it doth allow , or not forbid . we are manifestly concern'd , not to offer violence to so sacred a thing ; and shall be secure from doing it both these ways . we may therefore under these two heads , take direction for our behaviour upon such occasions : viz. the actual sins of others , or their more observable inclinations thereto . 1. we should faithfully practice , as to this case , such things as charity , and the very law of love doth expresly require , and oblige us to . as we are , 1. to take heed of tempting their inclinations , and of inducing others to sin , whether by word or example . we are , otherwise , obliged to avoid doing so , and this greatly increases the obligation . what we are not to rejoyce in , upon the account of charity ; we are , upon the same account , much less to procure . especially take heed of contributing to other mens sins , by the example of your own . the power whereof , though it be silent and insensible , is most efficacious in all mens experiencc . a man would perhaps hear the verbal proposal of that wickedness , with horror and detestation , which he is gradually and with little reluctance drawn into , by observing it in other mens practice . a downright exhortation to it , would startle him . but the conversation of such as familiarly practise it , gently insinuates , and by flower degrees alters the habit of his mind ; secretly conveys and infection like a pestilential disease ; so that the man is mortally seized before he feels , and when he suspects no danger . most of all , let them take heed of mischieving others by their sins , who are men of more knowledg , and pretend to more strictness than others . perhaps some such may think of taking their liberty more safely : they understand how to take up the business more easily , and compound the matter with god. an horrid imagination ! and direct blasphemy against the holy gospel of our lord ! if it were true , and god should ( do , what is so little to be hoped ) mercifully give them the repentance , whereof they most wickedly presume , who knows but others may , by that example , be hardned in wickedness , and never repent ? yea , if thy greater knowledg should prompt thee to do , unnecessarily , that which ( really , and abstracting from circumstances ) is not a sin ; but which another took to be so , and thence takes a liberty to do other things that are certainly sinful ; yet walkest thou not charitably . through thy knowledg shall a weak brother perish and be destroyed , for whom christ died ? rom. 14. 15. with 1 cor. 8. 10 , 11. suppose the process be , as from sitting in an idols temple , to idolatry ; so from needless sitting in a tavern , to drunkenness , or other consequent debaucheries . but if the thing be , in its first instance , unquestionably sinful , of how horrid consequences are the enormities of such as have been taken to be men of sanctity , beyond the common rate ? what a stumbling block to multitudes ! how much better might it have been for many that are of the christian profession , if such had never been christians ! and most probably for themselves also ! no doubt it had been more for the honour of the christian name . how many may be tempted to infidelity and atheism by one such instance ! and whereas those scandaliz'd persons do often afterwards , incur this fearful guilt of rejoycing in the iniquity of such , even that also , they have to answer for , with all the rest . 2. charity requires , not only that we do not procure , but that we labour , as much as is possible , to prevent the sin of others . what in this kind , we are not to rejoyce at , we should hinder . and indeed what we do not hinder , if it be in our power , we cause . 3. we should not be over-forward to believe ill of others . charity will , while things are doubtful , at least , suspend . see how immediately conjunct these two things are . it thinketh no evil , rejoyceth not iniquity , v. 5 , 6. it is not imaginative , or surmising . and in the following verse ( on the better part , it must be understood ) , it believeth all things , hopeth all things : i. e. briefly , it is unapt to believe ill , without ground , and hopes , well , as long as there is any . but it is not so blindly partial , as to shut its eyes against apparent truth ( of which more in its place ) . 4. much less should we report thing● at random , to the prejudice of others . that character of an inhabitant in the holy hill , must not be forgotten , that taketh not up a reproach against his neighbour . 5. if the matter particularly concern our selves , and circumstances comply , we must have recourse first to the supposed offendor himself , and ( as our saviour directs ) tell him his fault between him and thee alone , mat. 18. 15. 6. we ought to compassionate his case . not rejoycing in iniquity , may have in it a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . more may be meant ; we are sure more is elsewhere enjoined , solemn mourning , and the omission severely blamed . ye are pussed up , 1 cor. 5. 2. ( not perhaps so much with pride , as vanity , and lightness of spirit , as a bladder swoln with air , which is the significancy of that word ) and have not rather mourned . perhaps he is burdened with grief and shame . a christian heart cannot be hard towards such a one in that case . we are to bear one anothers burdens , and so fulfil the law of christ. gal. 6. 2. 7. we should , as our capacity and circumstances invite or allow ( at least by our prayers ) endeavour his recovery . and therein use all the gentleness which the case admits , and which is suitable to a due sense of common humane frailty . take the instruction in the apostles own words , gal. 6. 1. brethren , if a man be overtaken in a fault , ye which are spiritual , restore such a one in the spirit of meekness , considering thy self , lest thou also be tempted . 8. we must take heed , upon one mans account , of censuring others ; for such as we know to be faulty , those , that for ought we know ( and therefore ought to hope ) are innocent . a practice most absurd and unrighteous , contrary to common reason and justice , as well as charity . yet that whereto some are apt to assume a license , upon so slender and sensless a pretence , i. e. because some , that have , under a shew of piety , hidden the impurities of a secretly vicious life ; others that are openly profane , and lead notoriously lewd and flagitious lives ( who tho' bad enough , are so far the honester men ) do add to all their other wickedness , that folly and madness , as to count all men hypocrites that are not as bad as themselves . and reckon there is no such thing as real religion in the world. a like case as if , because sometimes spectres have appeared in humane shape , one should conclude there is , therfore , no such creature on earth , as a very man. 2. but there are also other things that ought to come into practice , in the case of other mens sinning , very suitable to the case , and not unsuitable to charity . which , tho' they proceed more directly , rather , from some other principle , yet are not inconsistent with this ( as the graces of gods spirit , and the duties of christians never interfere , so as to obstruct or hinder one another ) . things which , tho' charity do not expresly command , yet are otherwise commanded , and which charity doth not forbid . as , 1. that we labour to avoid the contagion of their example . that we take not encouragement to sin from their sinning . they are not our rule . we have not so learned christ. 2. that we take warning by it . and endeavour that their example may not only not be tempting to us , but that it may be monitory . we should reckon such things are our examples , for this purpose , 1 cor. 10. and were not only , heretofore , recorded and written , but they are also , in our own days , permitted to fall out for our admonition . we that think we stand , should therefore take heed lest we fall . and must remember we are to stand by faith , and are not to be high minded , but fear . 't is a costly instruction that is given us in such instances . consider the dolour and pangs that they may perhaps endure , who are our monitors . if they do not cry to us to beware , their case doth . reckon ( as the psalmist , ps. 73. ) it is good for you to draw near to god ; they that are far from him shall perish . labour to be sincere , living christians . let me tell you what i have often inculcated . a meer form of godliness will one time or other betray you . and that it is not being of this or that party , conjoined with a formal , lifeless religion , that will secure you from being publick scandals on earth , and accursed wretches in hell . let every one prove his own work , and make through work of it , so shall he have rejoycing in himself , and not in another , gal. 6. ( yea , tho' he may have much cause of mourning for another ) : for every one must , at last , bear his own burden , and give an account of himself to god. 3. seriously bless god for being kept from gross and scandalous enormities : such words savour well , spoken with deep humility , and unfeigned sense of divine favour , not with pharisaical ostentation and scorn , god i thank thee i am not as other men . if the poor man was so transported , and pour'd out his soul in tears of gratitude to god , upon the sight of a toad , that he was not such a creature ; how much more cause is there for it , upon the sight of a gross sinner ! for , i should think , who made me differ ? why was not i the example ? and reduc't to such a condition , before which i would prefer the greatest sinless misery in all the world ? there is a threesold degree of mercy , in our preservation from more hainous and reproachful wickedness . we may owe it to nature that less inclines us to some sins , as gluttony , drunkenness , &c. to external succedaneous providence that keeps us out of the way of temptation . or to victorious grace , able to prevail , both against corrupt inclinations of nature , and what soever temptations also . god is to be acknowledg'd in all . he is the author of nature , the ruler in providence , the fountain of grace . under the first of these notions , he ought more to be eyed , and praised , than the most are aware of . i could tell you , if it were seasonable , of some ( and no despicable ) heathen philosophy , which speaks of such an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or goodness of natural temper ( though the word hath also another signification ) , that is said to carry in it , a sort of seminal probity and vertue : which , when it shall be observed , how some others , have the seeds of grosser vitiosity , and of all imaginable calamities , more plentifully sown in their natures , there is no little 〈…〉 be thankful for . tho' all are 〈…〉 nough by nature , to be children of 〈…〉 and for ever miserable , without 〈◊〉 mercy ; and tho' again , none 〈…〉 so bad natures , as to be thereby excusabl● in wickedness ( they should endeavour , and seek relief the more ●●●nestly ) , yet some are less bad , and their case more remedible , by ordinary means ; and therefore the difference should be acknowledged with gratitude . and surely there is no small mercy , in being kept out of the way of temptation , by the dispensation of a more favourable providence , that orders , more advantageously , the circumstances of their conditions in the world , so as they are less exposed to occasions of sin , than others are . which providence i called , succedaneous , for distinctions sake ; because even the difference of natural tempers , is owing to a former providence . but now who can tell , what they should be , or do , in such circumstances as might have befal'n them ? 't is a singular favour , not to be exposed to a dangerous tryal , whereof we know not the issue . nor yet should any satisfie themselves without that grace , which can stem the tide . which they that possess , how should they adore the god of all grace ? 4. charity doth not forbid , and the case it self requires , that when others do grosly , and scandalously sin , we should , at length , upon plain evidence , admit a conviction of the matter of fact . for , otherwise , we cannot perform the other duty towards them , unto which , charity doth most expresly oblige : nor discharge an higher duty , which another love requires , that ought to be superior to all other . no charity can oblige me to be blind , partial , unjust , untrue to the interest of god and religion . when we are told in the text , it rejoyces not in iniquity , 't is added in the next breath , it rejoyces in the truth : i. e. in equity , and righteous dealing . we are not to carry alike to good men , and bad : and are therefore sometime to distinguish them , if there be a visible ground for it , or to take notice , when they manifestly distinguish themselves : for it is necessary to what is next to ensue : viz. that 5. we are to decline their society : i. e. when their hainous guilt appears , and while their repentance appears not . scripture is so plain , and copious to this purpose , that it would suppose them very ignorant of the bible , for whom it should be needful to quote texts . we must avoid them for our own sake , that we be not infected , nor be partakers in their sin , and guilt . for theirs ( and so charity requires it ) , that they may be ashamed , which may be the means of their reduction and salvation : and ( which is most considerable ) for the honour of the christian religion , that it may be vindicated , and reseued from reproach , as much as in us lies . it ought to be very grievous to us , when the reproach of our religion cannot be rolled away , without being rolled upon this , or that man ; if , especially , otherwise valuable . but what reputation ought to be of that value with us , as his that bought us with his blood ? the great god is our example , who refuses the fellowship of apostate persons , yea and churches : departs , and withdraws his affronted glory . it is pure , and declines all taint . when high indignities are offered , it takes just offence , and with a majestick shyness retires . none have been so openly own'd by the lord of glory , as that he will countenance them in wickedness . though coniah ( he tells us , expressing a contempt by curtling his name ) were the signet on his right hand , yet would he pluck him thence . yea and our saviour directs , if our right-hand it self prove offensive , we must cast it from us , mat. 5. 30. and to the same purpose ( chap. 18 ) in the next words after he had said , wo to the world because of offences ; it must be that offences will come . , but wo to him by whom the offence c●meth . wherefore if thy hand offend , &c. ver . 7 , 8. it must be done as to an hand , a limb of our body , with great tenderness , sympathy and sense of smart and pain ; but it must be done . dilectionem audio , non communicacationem ; i hear of love , not communion , saith an ancient upon this occasion . 6. we must take heed of despondency , by reason of the sins of others , or of being discouraged in the way of godliness ; much more of being diverted from it . indeed the greatest temptation which this case gives hereunto , is ( to this purpose ) very inconsiderable and contemptible , i. e. that by reason of the * lascivious ways of some , ( as that word signifies , and is fittest to be read ; referred to the impurities of the gnosticks , as they came to be called ) the way of truth ( i. e. christianity it self ) is evil spoken of . but this ought to be heard ( in respect of the scoffers themselves with great pity , but ) in respect of their design to put serious christians out of their way , with disdain . and with as little regard , or commotion of mind , as would be occasion'd ( so one well expresses it ) to a traveller , intent upon his journey , by the mowes and grimasses of monkeys or baboons . shall i be disquieted , grow weary , and forsake my way , because an unwary person stumbles , and falls in it , and one ten times worse , and more a fool than he , laughs at him for it ? we must in such cases mourn indeed for both , but not faint . and if we mourn , upon a true account , we shall easily apprehend it , in its cause , very separable from fainting and despondency . it is a discouraging thing for any party to be stigmatiz'd , and have an ill mark put upon them , from the defection of this or that person among them , that was , perhaps , what he seemed not , or was little thought to be . but if we be more concern'd for the honour of the christian name , than of any one party in the world , our mourning will not be principally , upon so private an account . all wise and good men , that understand the matter , will heartily concur with us , and count themselves oblig'd to do so . none that are such , or any man that hath the least pretence to reason , justice , or common sense , will ever allow themselves to turn the faults of this or that particular person ( that are discountenanc't as soon as they are known ) to the reproach of a party . for others , that are aptest to do so , men of debauch't minds , and manners ; with whom , not being of this , or that party , but religion it self , is a reproach . i would advise all serious , and sober-minded christians of whatsoever way , or persuasion ) if they be twitted with the wickedness of any that seem'd to be such , and were not , to tell the revilers , they are more akin to you than to us , and were more of your party ( howsoever they disguised themselves ) than of any other we know of . and if yet , after all this , any will give themselves the liberty to rejoyce at the sins of other men , and make them the matter of their sport and divertisement , or take any the least pleasure in observing them , i have but these two things , in the general , to say to them ; you have no reason to rejoyce . you have great reason for the contrary . you have first no reason to rejoyce : for produce your cause , let us hear your strong reasons . 1. is it that such are like you , and as bad men as your selves ? but 1. what if they be not like you ? every one , perhaps , is not ; at whose sins ( real or supposed ) you , at a venture , take liberty to rejoyce ; what if your guilt be real , theirs but imagined ? somtimes through your too much haste , it may prove so ; and then your jest is spoiled , and you are found to laugh only at your own shadow . at least , you cannot , many times , so certainly know anothers guilt , as you may your own ; and so run the hazard ( which a wise man would not ) of making your selves the ridicule . and supposing your guess , in any part , hit right ; what if those others sin by surprize , you by design ? they in an act , you in a course ? they in one kind of lowdness , you in every kind ? they sin and are penitent , you sin and are obdurate ? they return , you persevere ? they are ashamed , you glory ? these are great differences , ( if they are really to be found ) in any such case . but 2. if they be not found , and those others be like you throughout , every whit as bad as your selves , this is sure no great matter of glorying , that i am not the very worst thing in all the world ! the vilest creature that ever god made ! should it be a solace to me also that there are devils , who may perhaps be somewhat worse than they or i ? nor , tho' they fall in never so intirely with you in all points of wickedness , will that much mend your matter ? can their wit added to yours , prove there will be no judgment-day ? or that there is no god ? or , if that performance fail , can their power and yours , defend you against the almighty ? tho' hand join in hand , the wicked will not go unpunished . or again , 2. suppose you are not of the debauch't crew ; is this your reason why you at least think you may indulge your self some inward pleasure , that wickedness ( you observe ) breaks out among them who are of a distinct party from you , which you count may signifie somewhat to the better reputation of your own ? but are you then of a party of which you are sure there are no ill men ? there are too many faults among all parties ; but god knows it is fitter for us all to mend , than to recriminate . yea , but the party we are of , professes not so much strictness . no ? what party should you be of , that professes less strictness ? what more lax rule of morals have you than other christians ? do you not profess subjection to the known rules of the bible concerning christian and civil conversation ? you do not sure profess rebellion , and hostility against the lord that bought you ! doth not your baptismal covenant ( which you are supposed to avow ) bind you to as much strictness as any other christian ? and can there be any other more sacred bond ? but if in other things , than matters of civil conversation , such delinquent persons were of a stricter profession ( suppose it be in matters of religion , and worship ) , doth that delinquency prove , that in those other things , you are in the right , and they are in the wrong ? doth the wickedness of any person , against the rules of the common , as well as his own stricter profession , prove the profession he is of , to be false ? then , wherein the profession of protestants , is stricter than of other christians , the notorious sins of wicked protestants , will conclude against the whole profession . and the wickedness of a christian , because christianity is a stricter profession than paganism , will prove the christian religion to be false . who doubts , but there may be found , of the roman communion , better men than some protestants ? and of pagans , better men than some christians ? but then , they are better , only in respect of some things , wherein all christians , or all men , do agree in their sentiments ; not in respect of the things wherein they differ . and the others are worse , in things that have no connexion with the matter of difference . enough is to be found to this purpose , in some of the ancients , writing on the behalf of christians , which we need not , in so plain a case . nor can it be thought , that men of any understanding , and sobriety , will make this any argument , one way , or other ; or think them at all justifiable , that glory in other mens wickedness , upon this , or any other account . for such therefore , as are of so ill a mind , and think , being of a different party , gives them license , they ought to know , they make themselves of the same party ; and that upon a worse account , than any difference in the rituals of religion can amount to . upon the whole , your reason then ( alledg what you will ) is no reason , and argues nothing but shortness of discourse , and want of reason ; or that you would fain say something to excuse an ill practice , when you have nothing to say . but i must add , 2. that you have much reason to the contrary , both upon the common account , and your own . 1. upon the common account . that the christian world should , while it is so barren of serious christians , be so fertile , and productive of such monsters ! made up of the sacred christian profession , conjoyn'd with ( even worse than ) paganish lives ! and the more of sanctity any pretend to , the more deplorable is the case , when the wickedness breaks forth , that was concealed before , under the vizor of that pretence ? is this no matter of lamentation to you ? or will you , here , again say , your unrelatedness to their party , makes you unconcern'd ? if it do not justifie your rejoycing , it will sure ( you think ) excuse your not mourning . will it so indeed ? who made you of a distinct party ? are you not a christian ? or are you not a protestant ? and what do you account that but reform'd primitive christianity ? and so , the more it is reform'd , the more perfectly it is it self . who put it into your power to make distinguishing additions to the christian religion , by which to sever your selves from the body of other christians in the world , so as not to be concern'd in the affairs of the body ? if this or that member say , i am not of the body , is it therefore not of the body ? is it not the christian name that is dishonoured by the scandalous lives of them that bear that name ? whose laws are they that are broken ? the laws of this or that party ? or are they not the laws of christ ? will you say you are unrelated to him too ? or have no concern with him ? can any party be united within it self , by so sacred tyes , as all true christians are with the whole body of christ ? i know no way you have to be unconcern'd in such cases , as the matter of your humiltation ( when they occur within your notice ) but by renouncing your christianity . nor , indeed , would that serve the turn . for what ●ill you do with your humanity ? are you not still a man , if you would be no longer a christian ? and even that , methinks , should oblige us to bewail the depravedness , & dishonour , of the nature and order of humane creatures ! that they who were made for the society of angels , vea , and of the blessed god himself , should be found delighting , and wallowing in worse impurities , than those of the dog or swine . the more strictness in morals they have ( falsly ) pretended to , the greater is your obligation , to lament their violating those sacred rules ( which you also profess to be subject to ) and not the less . do i need to tell you , that even among pagans , where a profession of greater strictness had once been entred into , an apostacy to gross immoralities hath been the matter of very solemn lamentation . as in the school ( or church should i call it ? ) of pythagoras , where , when any that had obliged themselves to the observation of his vertuous precepts , did afterwards lapse into a vicious course , a funeral , and solemn mourning was held for them , as if they were dead . 2. on your own . for when our saviour saith , wo to that man , by whom offence cometh , doth he not also say , wo to the world because of offences ? and who would not fear , and lament his share in that wo ? are you proof against all hurt by another's sin ? what if it encourage you to sin too ? what if harden you in it ? how many do some mens sin dispose to atheism ? and to think there is nothing in religion ? and if you felt in your selves an inclination to rejoyce in them , that , it self , argues the infection hath caught upon you ; seiz'd your spirits , and corrupted your vitals . so that you have cause to lament even your having rejoyced . to be afficted , and mourn , and weep ; to turn your laughter to mourning , and your joy to heaviness , jam. 4. one would think them indeed but half men , and scarce any christians , that can allow themselves so inhumane , and unhallowed a pleasure , as rejoycing in another's sin ! 't is very unworthy of a man to take pleasure in seeing his fellow-man turning beast . there is little in it of the ingenuity that belongs to humane nature , to delight in the harms of others ; much less of the prudence , to make sport of a common mischief . and would a christian rejoyce in the disadvantages of his own cause ? and in the dishonour and reproach of the very name which he himself bears ? to conclude , one would think no more should be needful to repress in any this ill inclination , than to consider , what sin is , wherein they rejoyce . and what charity is , which is violated by their doing so . what to rejoyce in sin ! that despites the creator , and hath wrought such tragedies in the creation ! that turned angels out of heaven ! man out of paradise ! that hath made the blessed god so much a stranger to our world , broken off the intercourse , in so great part , between heaven and earth ; obstructed the pleasant commerce , which had , otherwise , probably been between angels and men ! so vilely debas't the nature of man , and provok't the displeasure of his maker against him ! that once over-whelm'd the world in a deluge of water , and will again ruin it by as destructive fire ! to rejoyce in so hateful a thing , is to do that mad part , to cast about firebrands , arrows , and death , and say , am not i in sport ? and to do that which so highly offends against charity ! so divine a thing ! the off-spring of god! the birth of heaven , as it is here below , among us mortals ; the beauty , and glory of it , as it is there above , in its natural seat . the eternal bond of living union , among the blessed spirits , that inhabit there , and which would make our world , did it universally obtain in it , another heaven . consider from whom , and from what region that must proceed , which is so contrary to god and heaven . if any will yet , in despight of divine love it self , laugh on , at so foul , and frightful a thing as sin is , 't is too likely to prove the sardonian laughter ▪ i. e. ( as some explain that proverb ) of them that dye laughing ; conclude their lives , and their laughter both together ; and only cease to laugh , and to live in the same last breath . finis notes, typically marginal, from the original text notes for div a44684-e1480 max. tyr. dissert . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . tertul. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 pet. 2. 2. jambl. de vit . pyth. protestant charity a sermon preached at s. sepulchres church, on tuesday in easter week, a. d. mdclxxxi / by edward stillingfleet ... stillingfleet, edward, 1635-1699. 1681 approx. 71 kb of xml-encoded text transcribed from 28 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-05 (eebo-tcp phase 1). a61587 wing s5622 estc r8099 13725681 ocm 13725681 101595 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a61587) transcribed from: (early english books online ; image set 101595) images scanned from microfilm: (early english books, 1641-1700 ; 852:2) protestant charity a sermon preached at s. sepulchres church, on tuesday in easter week, a. d. mdclxxxi / by edward stillingfleet ... stillingfleet, edward, 1635-1699. [6], 47, [1] p. printed by m. flesher for henry mortlock ..., london : 1681. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -n.t. -galatians vi, 9 -sermons. charity -sermons. charity -early works to 1800. 2004-02 tcp assigned for keying and markup 2004-02 aptara keyed and coded from proquest page images 2004-03 olivia bottum sampled and proofread 2004-03 olivia bottum text and markup reviewed and edited 2004-04 pfs batch review (qc) and xml conversion protestant charity . a sermon preached at s. sepvlchres church , on tuesday in easter week , a. d. mdclxxxi . by edward stillingfleet , d. d. dean of s t paul's , and chaplain in ordinary to his majesty . london : printed by m. flesher , for henry mortlock , at the phoenix in st. paul's church-yard , 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 publick 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 . and although those who make this report , complain of the too great reservedness of some companies in making known their benefactours ; yet upon the diligent search some persons made , it did appear , that as to the best parts of publick 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 sutable 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 imployments ; 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 fruitfull in good works ; which will be the best means both to adorn and preserve it . to perswade 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 faithfull 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 iulian the apostate designed ( if possible ) to retrieve the honour of the heathen religion , he easily discern'd that it was not enough for him to restore the priesthood , to open the temples , to appoint the sacrifices to be offer'd 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 offer'd 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 mens hearts , that neither the rage and fury of former persecutions , nor the plausible arts and insinuations of iulian 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 errours of some seducers of that time ; ( the apprehension whereof put saint paul into that astonishment which he expresseth in the beginning of this epistle , i marvel that you are so soon removed from him that called you into the grace of christ unto another gospel , &c. ) yet by the early notice and care which he took to prevent the spreading of these corruptions among them , the galatian churches recover'd 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 consider'd better , they would be offended with him ; but withall 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 , i should not be the servant of christ. but having vindicated his own honour , which the evil reports of the false apostles made necessary ; and argued with great strength and conviction against the imposers of the law ; he betakes himself to the inforcing the practice of the general and necessary duties of christianity upon these galatians . if they had such a mind to keep the law , all the law , saith he , is fulfilled in one word , even in this , thou shalt love thy neighbour as thy self . 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 . but if ye bite and devour one another , take heed that ye be not consumed one of another . from hence he shews , that hatred , variance , emulations , wrath , strife , seditions , heresies , are as much the lusts of the flesh as adultery , fornication , murther , drunkenness , revellings and such like ; and as destructive to mens salvation ; of the which , saith he , i tell you before , as i have also told you in time past , that they which doe such things shall not inherit the kingdom of god. and they that are true christians must crucifie the flesh with all these affections and lusts thereof ; such as vain-glory , love of contention , envying the reputation of others . let us not be desirous of vain-glory , 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 doe 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 . ( 2. ) if we see others groaning under the heavy burthen 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 burthen more easie to them ; for herein lies a great deal of that duty which christ hath laid on all his disciples . bear ye one anothers burthens and so fulfill the law of christ. ( 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 mention'd , 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 . be not deceived god is not mocked ; for whatsoever a man soweth that shall he also reap . 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 onely after his present advantage in this world and dares not venture to doe any thing out of hopes of recompence 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 loadstones drawing our hearts several ways , the one is much stronger , but at a greater distance ; the other hath less force in it self 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 sowes to the flesh , i. e. that minds onely his present interest in this world , his harvest shall be proportionable to his seed , he may reap advantages to himself in this world sutable 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 recompence 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 onely at themselves and the things of this world , let their pretences be never so spiritual , if they dare not doe 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 . the widow that was to be taken into office in the church , must be well reported of for good works ; 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 , that he deliver it with great assurance ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that they which believe in god might be carefull to maintain good works ; these things are good and profitable unto men ; 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 , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to doe good and to communicate forget not ; ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , charge them that are rich in this world — that they doe good , 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 , 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 powerfull 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 incouragement 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 deliver'd by our saviour and his apostles are so plain , so full , so many , so easie to be understood ; and those precepts inforced 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 our selves , 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 doe 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 examin them , and to shew 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 our selves 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 streights and necessities on that account who deserved to be relieved , and the christians had been worse than infidels not to doe good to men that were brought to want meerly for christ's and the gospel's sake ; the laws then 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 , &c. and the voluntary poor , who may help themselves but will not , being idle , dissolute and slothfull 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 , 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 wandring beggar to the taking pains for himself and family cures an ill habit of his mind ; puts him into the way of vertue 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 determin'd , 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 iames , who said to those who were naked and destitute of daily food , be ye warmed and filled ; but notwithstanding gave them nothing needfull 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 cloathed 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 onely 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 mens 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 , 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 plentifull 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 ? is this being mercifull as our heavenly father is mercifull ? is this giving our alms in secret , that thy father which seeth in secret may reward thee openly ? is this making to our selves friends of the mammon of unrighteousness ? is this being rich towards god ; being rich in good works , being ready to distribute , willing to communicate ? is this doing good to all men as we have opportunity ? is this feeding the hungry , cloathing the naked , visiting the sick and imprison'd ? 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 , iulian 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 doe by the laws ; it is a largeness of mind , that disposeth men to doe 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 it self 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 it self 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 it self 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 doe 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 , the noblest , the most lasting works of charity ; such as erecting work-houses for the poor that are able to work , endowing hospitals and alms-houses for the impotent , distemper'd 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 errour 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 incourage 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 healthfull . 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 spake to iudas at the table , the disciples supposed it was that he should give something to the poor . what admirable charity was this , when he had not whereon to lay his head , and was at the expence 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 doe acts of charity to them , and accounts them as done unto himself ; which is the highest expression of his gracious acceptance of such acts from us , and of the great obligation that lies upon us to doe them ; since we ought not to think much of any thing we doe for the honour of our lord and saviour , who did and suffer'd so much for our sakes : yet when we compare these with the publick works of charity before mention'd , 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 mens charity cannot follow them beyond the grave . but publick endowments of charity are to last for ever , and doe good to the poor of many generations . the ages to come will rise up and bless their memory who took care to doe 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 shew 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 publick , the most lasting ought 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 wisedom 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 , to feed the hungry , to satisfie the thirsty , to cloath the naked , to redeem the captive , to entertain the stranger , to bury the dead ; are the former : to teach the ignorant , to advise the doubtfull , to comfort the sorrowfull , 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 mens souls , are to be preferred before what refers onely 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 onely relates to another's misery ; 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 publick , the more common , the more usefull 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 mens usefulness to the publick meerly 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 onely 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 usefull and serviceable to the publick . this is not onely 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 usefull persons to a nation is a work of charity the publick good is more concerned in , than in the manual labours of many industrious artificers : who do serve the publick 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 mens passage in the deep waters . that is therefore the greatest and most usefull charity , which tends to the improving mankind according to their different capacities ; some for labour , others for trade , others to be usefull 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 , 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 , then let your light so shine before men , that they may see your good works , and glorifie 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 , then all the publick 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 hypocrisie , it is the general concernment of religion and the glory of god not to have such things kept from the knowledge of the world. 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 onely 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 iulian takes notice of with great indignation : is it not a shame for us not to relieve our own poor , when the christians not onely 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 shewed 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 meer political constitution . thus the matters of charity stood in the christian church , till men came to be perswaded 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 mens 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 out-cry 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 governours and other members of the city , they have yielded a wonderfull support to a mighty number of poor children , and wounded and diseased persons both in body and mind ; which being joyned with another foundation of one single person , this city may justly vye 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 doe 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 ballance with an infinite and eternal reward . those of the church of rome may think they carry on a better trade with heaven than we doe ; and that they have a mighty advantage in the overballance 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 benefactours rejoyce in the highest acts of kindness , yet when any thing is challenged in a way of iustice , men do not love to be imposed upon or over-reached in a bargain . what madness then is it , for any sinfull 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 meerly to the infinite goodness and mercy of god through his son christ jesus : and yet we think our selves never the less bound to be fruitfull in good works ; because we hereby testifie our obedience to the laws of christ ; our sincere love to god and our brethren ; our readiness to doe 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 peoples pockets than any real arguments for charity . and upon a carefull 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 summe 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 mens minds to whom god gives a heart to doe 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 doubtfull times , and know not what may become of us all ; mens minds are strangely discomposed and full of fears ; and therefore this is a very unseasonable time to perswade 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 ? saint paul tells us of himself and his brethren , they were hungry and thirsty , naked and buffetted , 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 ierusalem , and there conferred with iames , cephas and iohn , 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 doe ; as saint paul relates it . and you may see how earnest he was in it , by his dealing with the corinthians , when he perswades them to a liberal contribution to the poor christians in iudea , who then suffer'd 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 perswades them to great liberality in their giving : for which end he makes use of the most powerfull and prevailing arguments and great arts of insinuation . ( 1. ) he sets before them the example of the churches of macedonia ; 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 onely strained themselves even beyond their abilities , but did it with that cheerfulness and satisfaction of mind , that they intreated 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 intreaty that we would receive the gift , and take upon us the fellowship of the ministring 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 , 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 , 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 : for ye know the grace of our lord iesus 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 burthen upon them , but to excite mutual compassion in christians to one another . ( 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 . ( 7. ) they might justly expect a retribution sutable to their bounty ; but this i say , 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 . for the administration of this service , not onely supplieth the want of the saints , but is abundant also by many thanksgivings unto god. ( whilst by the experiment of this ministration they glorifie god for your professed subjection unto the gospel of christ , and for your liberal distribution unto them , and unto all men . ) 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 . 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 , that their abundance may also be a supply for your want . i. e. do not consider what times may come upon your selves so as to hinder doing good while it is in your power to doe 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 doe 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 , cheerfull , liberal contribution to relieve those who labour under greater wants than others . 2. this very consideration is used as an argument in scripture to perswade men to charity , viz. that we do not know what times may come upon us . 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 incouragement 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 recompence 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 recompence for well-doing . god is not unrighteous , saith the apostle , to forget your work and labour of love , which ye have shewed towards his name ; in that ye have ministred to the saints and do minister . though it be a work and labour , though it may seem uneasie 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 plentifull increase . he doth not reap presently the very same which he sowed , but a wonderfull improvement of it , when the seed being cast into a fruitfull soil brings forth some thirty , some sixty , some an hundred fold . and this harvest doth not depend upon the uncertainty of the weather ; here are no fears of blasting and mildew , or locust to prevent the joyfull expectation of it ; no danger of the seed rotting in the ground , or being pickt up by the fowls of the air ; but he that ministreth seed to the sower , will multiply the seed sown , and increase the fruits of their righteousness . his word is engaged that they which sow shall reap a plentifull 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 straights 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 , 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 ; 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 mention'd ; they are like ruth's gleaning of handfulls in the field of boaz , which shewed a more than ordinary kindness ; notwithstanding which he said , 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 gleanings and fuller handfulls sometimes in the common field of providence , but this is not the full recompence which the god of mercy will give to those that trust in his word . that is onely to be expected at the great day when the lord the righteous judge shall say , come ye blessed of my father , inherit the kingdom prepared for you from the foundation of the world. for i was an hungred 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 : 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 judgment will interpret all acts of charity so much to the advantage of those that doe 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 hard-hearted wretches then 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 , carefull 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 doe well in their health and strength , let them not faint when they come to die ; but continue charitable as well as faithfull 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 , &c. 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 onely to perswade 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 ruines , 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 judgments , and wonderfull 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 doe for our selves , 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 doe , 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 . how happy do the poor think themselves , when those who are rich are bountifull 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 your selves : which will yield far greater comfort when you come to die than having raised a vast estate : for that is onely 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 . 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 . it is the fulfilling of the law ; the end of the commandment , i. e. of the gospel ; the bond of perfectness . that , without which , all other pretence to religion is but flattering of god and meer hypocrisie . for all our prayers and praises are but verbal acknowledgments ; that which he hath put the trial of our love to himself upon , is our love to our brethren . 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 our selves . we all seem very apprehensive of dangerous times , and very fearfull what may become of us ; the best course every wise and good man can take in difficult and uncertain times , is to doe his own duty and to leave events to god. and there is no duty more unquestionable , more safe , more advantagious , to himself as well as to others , than to doe 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 , shew 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 plentifull estate in this city , and raised you beyond your hopes and expectations , what can you doe 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 pyramid's , 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 our selves , 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 vnderstanding , pity the poor creatures whom god hath deprived of it . how easily , how justly , how suddenly may god cast you into their condition ? shew the esteem that you have of this mercy of god to your selves , 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 . notes, typically marginal, from the original text notes for div a61587-e180 dr. willet's synops . papismi , p. 1219. 1224. notes for div a61587-e970 sozom. l. 5. c. 15. hist. trip. l. 6. c. 29. gal. 1. 6. 1. 10. ch. 1 , 2. ch. 3 , 4. part of 5. gal. 5. 14. 15. 20. 21. 24. 26. gal. 6. 1. 6. 2. gal. 6. 7. 8. act. 9. 36. 1 tim. 5. 10. tit. 3. 8. tit. 3. 14. heb. 13. 16. 1 tim. 6. 18. 2 cor. 9. 8. 11. 2 thess. 3. 10. jam. 2. 16. proposals for imployment of the poor , p. 29. 1681. luk. 6. 36. matt. 6. 4. luk. 16. 9. 22. 21. 2 tim. 6. 18. gal. 6. 10. matt. 25. 35 , 36. stat. de 39 eliz. c. 5. & 21 jac. c. 1. 14 car. 2. c. 9. co. 2. instit . 723. john 13. 29. matt. 25. 34. 40. visito , poto , cibo , redimo , tego , colligo , condo . consule , castiga , solare , remitte , fer , ora . 2. 2. q. 32. art . 2. cajet . in 2. 2. q. 32. art . 4. matt. 6. 3. matt. 5. 16. john 15. 8. jul. ep. ad arsac . 1 cor. 4. 11 , 12 , 13. 2 gal. 9. 10. 2 cor. 8 , 9. ch . 2 cor. 8. 1 , 2 , 3 , 4 , 5. 2 cor. 8. 7. v. 8. v. 9. v. 13 , 14. 2 cor. 8. 24. 9. 6. v. 12. 13. 14. 15. 8. 14. eccles. 11. 2. heb. 6. 10. 2 cor. 9. 10. psal. 37. 25. 41. 1 , 3. ruth 2. 16. v. 12. matt. 25. 34 , 35 , 36. v. 40. act. 20. 35. jam. 1. 27. gal. 5. 14. tim. 1. 5. coloss. 3. 14. 1 john 4. 20. a farewell to popery, in a letter to dr. nicholas, vice-chancellor of oxford, and warden of new-college, from w. h., m. d., lately fellow of the same college shewing, the true motives that with-drew him to the romish religion, and the reasons of his return to the church of england : concluding with some short reflections concerning the great duty of charity. harris, walter, 1647-1732. 1679 approx. 79 kb of xml-encoded text transcribed from 22 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-10 (eebo-tcp phase 1). a45665 wing h884 estc r9627 11809643 ocm 11809643 49500 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a45665) transcribed from: (early english books online ; image set 49500) images scanned from microfilm: (early english books, 1641-1700 ; 534:4) a farewell to popery, in a letter to dr. nicholas, vice-chancellor of oxford, and warden of new-college, from w. h., m. d., lately fellow of the same college shewing, the true motives that with-drew him to the romish religion, and the reasons of his return to the church of england : concluding with some short reflections concerning the great duty of charity. harris, walter, 1647-1732. [2], 41 p. printed for walter kettilby ..., london : 1679. signed: w. h. attributed to walter harris. cf. nuc pre-1956. reproduction of original in cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng nicholas, john, d. 1712. charity. 2008-07 tcp assigned for keying and markup 2008-10 spi global keyed and coded from proquest page images 2008-11 john pas sampled and proofread 2008-11 john pas text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion a farewel to popery : in a letter to dr. nicholas , vice-chancellor of oxford , and warden of new-college , from w.h. m.d. lately fellow of the same college . shewing , the true motives that with-drew him to the romish religion , and the reasons of his return to the church of england : concluding with some short reflections concerning the great duty of charity . licensed , jan. the 15th . 1679. london , printed for walter kettilby , at the bishops-head in st. pauls church-yeard , 1679. a farewel to popery , in a letter to dr. nicholas , vice chancellor of oxford , and warden of new-college , from w.h. m.d. lately fellow of the same colledge , &c. sir , though i was not so happy to live under your government , and thereby take so near a prospect of your merit as my fellow collegiates have often told me they do ; yet some of your worthy acts tending to the good of our vniversity , and best establishment of learning and virtue together , have raised you admirers , even where you may least imagine : and if i should here take occasion , or presume to speak of the piety of your life , the solidness , of your judgment , the gravity of your person , or your prudent conduct in all particulars of your government , i must quite lay aside my intended design , and write a volum on purpose . therefore only congratulating the discreet choice of your vniversity and college , in a person so fitted for the government of both , and desiring your favourable construction of what i write , shall endeavour to make them both some amends for the scandal i may perhaps have occasioned by my indiscreet conduct in matters of religion : such as give a publick scandal should do a publick penance ; and i 'm contented to undergo it , as i am sure i must , in the malicious censures of roman-catholicks ; for 't is very well worth the while to endure that , and much more for the discharge of a good conscience , which is all i chiefly aim at in this matter , though indeed 't will be a confortable addition too , that i shall be fully restored to the good opinion of those , among whom i was first and best principled . nor can i at all doubt this last good effect , if i either consider the real innocence of my actions , relating to religion , or the goodness and well-wishes that i have been often told my fellow-collegiates have all along exprest towards me . my own innocence will , i hope , sufficiently appear by giving the world a clear and true account of the first motives of my favouring the popish way , my behaviour since i espoused their cause , and what reasons have induced my judgment to fix again upon the old foundation : this i shall do with much sincerity and candor , and shall speak the utmost truth according to the best of my memory , and the faithfulest information my own conscience can give me . 't will seem very strange that too much charity & submission should happen to drive a man head-long into the most vncharitable and proudest church in the world ; and yet so it was with me . you know , sir , that our college has had the fortune to retain greater and more lively memorials of popery in statues and pictures on the gates , and in the chappel , than any other throughout the vniversity . those sights did often put me in mind of that religion , and finding the best divines of the church of england unanimously agree that those superstitions with many others , had prevailed over the world at least a thousand years before the reformation , it struck my heart with a great deal of compassion , and made me often wish that roman-catholicks were in the right , and we in the wrong , that the more people might thereby be saved . this charitable consideration did by degrees work further and further ; but before ever i saw any one of that perswasion , or read any one of their books , i did long to be convinced that they were in the right way , for the sake and general good of mankind : so that by mere chance lighting upon a popish book in one of our chambers , i opened it with all the hast and greediness in the world , and read it with as much joy as if i had found a treasure beyond value . i was impatient to be drawn from the book , either by prayers , meals , visits , or any other accident : it over-joy'd me to find that they had some arguments on their side ; and by that time i had got half way in the book , i turn'd a zealous champion for them , took their part vigorously wheresoever i chanced on , or could make an occasion ; and from that time was perfectly deaf to any thing that could be said against them , by the best wit of judgment that either college or vniversity could oppose me with in private conversation . now that which amazes me sometimes , is , that i could possibly have such a tendency of spirit , so strong an impulse on my affections , notwithstanding that i had not one relation in the world , not one friend or acquaintance of that perswasion i so strangely affected . and considering how innocently i was deluded , upon no worse motive than too much charity , i can promise my self the easier reconcilement to all such as have been scandalized at me upon the account of religion . and as charity had this influence upon me , so i hope i can in some sincerity say that a little humility incident to my natural temper , made me think it duty and conscience to follow the guidance of those god had placed over us in matters of religion : and for that reason was ever very zealous for the authority of the church of england , so far that i thought any little breach of the canons and constitutions to be a kind of sacrilege . this temper made me the fitter to be workt upon by a romish book , called the the guide in controversies , especially the 5th , part being a vindication of the council of trent . about this time i hapned to receive much encouragement to proceed in leaving my college , for sake of the religion i was so wholly bent on , from the discourses and example of mr. r. of magdalen college , a most ingenious and honest man , whom i can never but have a particular respect for , because i know he liad no manner of temporal motive to quit his all , besides the preservation of a good conscience . he meant well , i really think , both to me , and in what else he gave offence ; therefore i shall never tax him unkindly for what he meant honestly , but wish him heartily well , though i imagine him to be gone beyond all reach of hopes of any return to the church he was born in . whatever was the matter , 't is very true that i was wound up to so high a zeal in those days , that if i can now guess at , or remember the constitution then of my mind , i could have chosen to have beg'd my bread , or undergone any manner of afflictions in that perswasion , rather than to have enjoyed the greatest plenty imaginable ( the empire of the world , i did not forbear frequently to say ) continuing a protestant . and this zeal made me extraordinary desirous of travelling abroad , that i might the betten see the church in its glory , as well as in its truer colours . france was the place i soon fixt in , and i am very glad i did so , because i conceive the gallican church ; to be the best trincipled in government , &c the most moderate of any that are roman-catholick . jansenius an exemplary good man , has there a great many followers , who stoutly maintain the cause of virtue and good life , against the powerful contrivances of the jesuits and their faction . as for the speculative points in difference between those that are called jansenists and the jesuits , i never concerned my self about them ; only i observed the jansenists to be men heartily disposed to reform peoples lives to the antient discipline of the church , and who thought nothing too much to work a real conversion of the soul to god in a virtuous good life ; whereas i ever conceived the jesuits to be the most subtle , slie , undermining generation that ever i saw . i don't know what 's the matter , but whenever i saw of jesuite , me-thought i perceived another sort of man-kind different from the rest ; they had a more intriguing countenance than others ; whether it were their habit that conduced to work in me this opinion , or what it was , i can't imagine ; but so it was , that i often exprest my self to that purpose , even among r. catholicks . in those years i spent at paris , i must confess i had no scruples in religion , but went on and did as my neighbours did , in those matters , wholly bending my mind to improvement in physick , with all the industry and application i was capable . the roman religion has the greatest charm , of any thing in nature ; 't will soon cause a more than stoical insensibility upon the conscience ; and though it were never so squeamish , troublesome , or scrupulous before , 't will now turn proof against all future doubts , and never suspect it self in the least , let things be in themselves never so ridiculous or vnreasonable . this i have nearly observed , both in my self and others , and there 's very good reason for it : for when men have wholly shut the eyes of their understanding , and leave themselves to be conducted by others they repose an absolute confidence in , they go on boldly and blindly , and consider no further whether they are in the r●ght or wrong way to heaven . and again , if we consider the propensity of mans nature to impose upon others , when they have an absolute indisputable power , we may fairly presume that these vncontroulable guides will be apt to lead where their own interest draws them . and indeed the roman church has always had so constant diligent an eye upon their own beloved secular interest , that they have made the whole christian religion , in every particular almost , as subservient as the wit of man can invent , to this great end , their diana above all others . now we should certainly suspect the judgment and advice of any private person in the management of an affair , if we perceived this temper to prevail ; and why may we not with the same reason suspect it in so great , though publick a concern ? may not a knot of people of the same gang , the same interest and measures , met in in a general council , have the same consideration for their own advantage , as we always observe in lesser communities or societies ? if every member of these larger assemblies were of this or that opinion before they met , that is to say , of such as dear interest guided them , we can expect no more from their conferring notes together , but a confirmation of what they held , were resolved to hold before . now de facto that the church of rome has notoriously steered their determinations in councils according to this principle , may be seen with half an eye by any intelligent person , who shall either weigh the controversies in debate between them and protestants , or consider the history and passages of former times . man's infallibility was very ingeniously contrived to supersede all such disquisitions , but god be thanked , no barbarous inquisition does here hinder us from a free exercise of our reason , nor stupid voluntary blindness disenable us from discerning light from darkness . if it may be good logick to make an induction of a general temper from that of particulars ; our english priests will serve to give us a very good instance of their worldly inclinations . i have heard one of themselves ( one of the best priests , and best men , i had the fortune to meet among them , and no less than dr. of divinity ) seriously tell me he had frequently observ'd , that he never in all his life knew a religious man , who was once become a missioner hither , and had here exchang'd his religious into a secular life , but he fell so much in love with it , that he thought it death and misery to return again to his monastery . 't was my fortune to dine with one good father jesuite , the day before he was bound for st. omers , by command of his superiors ; and poor man , it pitied me to see him look so ghastly , as if he wanted a physician both for soul and body ; the world , the flesh , &c. it seems , had got too great a dominion over his spiritual intentions that he had , when he made his rash vows . i have known some of them as critical in their crevat-string and perimigg , and examine themselves by the glass with as much care , as a fop that 's lately arriv'd from france , who 's grown so vain by his travels , as to think all the ladies in love with him . particularly one man i can't but take notice of ; he is no less than an english dr. of the sorbon ; he was a very hopeful ingenious man while he liv'd in his monastery at paris , but being lately sent to breath fresh secular air , i met him several times in the streets , and other places , and he was so great an admirer of his sword and periwigg , and turn'd so true a sr. fopling , that i could hardly know him again ; a stranger metamorphosis is seldom found in ovid. now when such people as these ( so spiritually disposed ! ) are summon'd to meet in a general council , there 's mighty hopes of an accommodation and christian management in doctrins which relate to temporal interest . and now i am speaking concerning 'em , i shall venture to give you my opinion as to their learning and capacity : i did expect indeed to have met with men as vniversally learned as they would fancy themselves catholick ; but really they seem to me to be generally a very illiterate and weak people . illiterate , i mean , as to any true solid learning , the knowledge of history , mathematicks , or nature . so ignorant they are in those substantical knowledges , that i seldom met with any one of 'em who so much as pretended to things of that nature . but we must except the jesuits , whose general learning , and most politick arts have renderd them more considerable to the see of rome , and formidable to princes and great families , than all other orders put together . they know how to be usesful in other things besides hearing confessions ; nor do they value themselves mainly for skill in chopping of logick , as other little priests will do . but one thing i can never forgive any of them , and that is their fond opinion of their own way of education , in so much that they cannot be perswaded that a truly learned man can come out of our vniversities , though at this day there 's not a man among 'em but one , that has writ sense in defence of their religion , besides such as they have had from us . the author of the guide in cantroversies is no doubt an oxonian , and so was good mr. cressy , whom though dead , i shall ever honour ; dr. godden and mr. serjeant were of cambridge : and who else have they now to brag of , besides canes the jesuite , who is able to talk and write coherently and sophistically of any side . but 't is time to take my leave of them , and go on with my first intention . the first book that alarum'd me out of the lethargy i liv'd in , was put forth by dr. stillingfleet , called the jesuites loialty , which pull'd off the vizard they generally wore . the r. catholick gentlemen did always profess as much as i could hear , good principles of loyalty , and would often venture to maintain full as much as is contained in the oath of allegiance . and this made several heads of the jesuitical society fall to work with their pen , to hinder the effects , as much as they were able , of such prevailing principles for you may be assur'd the good fathers , who writ those discourses , as well as the rest of their tribe , make little or no distinction between those that are called hereticks , and those that are not truly jesuitical : they think , or would perswade us , that the temporal interest of rome , and their party is of as much concern to mens salvation , as the doctrinal part of christianity . for my part , my nature ever abhor'd the dismal consequences that must ensue from the pope , or church-mens invasion of temporal power . give unto caesar the things that are caesars , and unto god the things that are gods , is very good scripture , and plain sense , let the jesuits comment as they please . the priest does well in the church , and executes an office that deserves reverence from all who pretend to honour god ; but in the politick capacity , or at the temporal tribunal , gods grace is apt to leave him , and he becomes the most unmerciful man that can be approached . this is too too evident in the conduct of the bishop of rome , his legates , or other court officers , who have certainly done the life of christianity more harm by their tyranny , than can be made amends by all the benefits of vnity , or other pretended consideration why they ought to execute such power . is it possible to imagine that christianity , which was taught with such plainess and simplicity at first , by plain , harmless , illiterate , innocent men , should now necessarily want all the art & intrigue , all the cunning devices and politick impostures that the most subtle learning and working brains of men is able to invent ! was learning and policy in the apostles time so insignificant and useless to the propagation of religion ; and must they now be the only prop for its continuance ? certainly we may suspect the primitive spirit of religion to be much changed , when such contrary methods are now practised . and this reflection has made me much undervalue all the pains of the school-men , and sometimes think that seneca and cicero will be found to deserve better in the other world than they , when the works of all men shall come to be tried . virtue and good life will have a different lustre from that of amusements and speculations , and the practical commandments of god will far out-dazle all the false lights of little questions and disputations . much knowledge will then serve only to enhance the guilt of our neglects to god , and we shall wish much rather to have been doers than inquirers of his will. alas what general defections from virtue must the world expect , and how great ones must it needs feel , when the greatest part of church men , who teach us christ , are much more concerned to advance their own grandeur and luxury , than the real good of souls , when they altogether study this world instead of the other . but here i would not be understood to condemn humane learning ; if we will but joyn the seeming foolishness , the simplicity of the gospel to our book-acquisitions , we shall do no harm to either : learning will then serve to convince us the better of our own ignorance in most things , and not puff us up with empty swelling conceits , and we shall not despise our fellow-creatures , because better acquainted with notions and languages . this digression i hope may be excusable , if rightly understood even by scholars as well as others , and i shall now return to my former subject , the exorbitant power that popes have gotten into their hands by their subtle policies , and the assistence of sawning parasites ; whether it is consistant with our blessed saviours declaration , that his kingdom is not of this world , may easily be judged . but i have often admired how emperors and monarchs came first to part with their birth-right , and bow their scepters down before an ambitious prelate . i conceive they might have been wrought upon , some through zeal and weakness , and others through fear and terror . the pope had every where his cunning spies in the courts of princes , his wolves in sheeps cloathing , to acquaint him with his best advantages , and direct him where he might make the most prosperous invasions , and easiest accesses to princely power . the doctrine of deposing kings , and absolving subjects from their allegiance , for heresie , or any thing else , it matters not much ; for they will call heresie what they please , as they do call hereticks whom they please ; this doctrine i say , is equally senseless as prodigious . 't will appear sufficiently senseless and irrational , if men will but consider that they are christians as well as papists , and are obliged to follow christ as well as the pope . our saviour gave us the most perfect example that christians can pretend to imitate . how did he earnestly avoid all temporal power , that his disciples would even then by their good will have been nibling at ? what pains did he take to spiritualize their conceptions ? the jews did expect indeed the messias's kingdom to be of this world , and that he would govern in pomp and greatness ; but how we should come to think so of him or his followers , i can't possibly understand ; we who own to believe that he was born in a stable , a poor carpenters son , that had seldom stock enough by him to provide for the morrow . when god was pleased to humble himself in this manner , and after suffering all the indignities this world was able to bestow , did choose to conclude his most innocent life with the ignominious death upon the cross ; can we think he designed that any under pretence of being his vicar , should presently hoise above all that is called god , and enlarge their scepter from rome to the uttermost parts of the world ? how prodigious this doctrine must have been too in its effects ? how it hath made christian princes and the world to tremble , our nation is now grown sufficiently sensible from the frequent tragedies that have been acted , or designed to be acted upon our own theater without enumerating the many forreign instances which might be produced . that the pope and church of rome have proudly arrogated such intolerable power over all princes that come within their reach , all such as desire , or are capable of being satisfied concerning it , may have recourse to a letter writ lately on the discovery of this plot , wherein this subject is most solidly and fully , as well as briefly handled by a most excellent pen ; they may also consider those three treatises formerly mentioned , called the jesuites loyalty . and yet notwithstanding that this charge is as evident as the sun , 't is pleasant , shall i say , or wonderful to consider , that many good well-meaning popish women , as well as deaf and blind gentlemen , will not yet be perswaded that the church is guilty of any such doctrine ; no , seeing it , they will not see , and knowing it , they will not understand . the infallible guide must not , cannot be suspected of doing any harm ; and the director of the conscience shall presently settle any such scruple with a little of his art , either by flatly denying it , or softning it , or turning the charge into ridicule . and from this consideration i shall take occasion to urge one most invincible argument , or demonstration rather , against the pretended infallibility of the romish church . 't is this : that church which teaches doctrines that destroy morality , may be fairly suspected , ( nay , necessarily concluded ) to teach errors in matters of faith. but the church of rome has taught doctrines that destroy morality . therefore it may be concluded to teach errors in matters of faith. the major has as much evidence as reason can possibly desire . for supposing any man , or men , guilty of notorious vices , and exhorting us to the same vices , can the reason of a christian think such a man , or men infallible in their councils in a small affair , so as to repose absolute confidence in him , or them , much less in the greatest concern of this life , the eternal concern of heaven ? especially if we consider that christian religion all along the gospel , and the rest of the holy scriptures , does advance morality , and put the greatest esteem upon it , of any religion in the world. besides the doctrines of self-denial therein urged further than any philosophers ever thought fit ; it teaches us to love our neighbours as our selves , to live peaceably with all men , to forgive and do good to our very enemies , and recommends love and charity so often , and so earnestly , as if the rest of religion , faith in christ , &c. were things that needed not being exhorted to , they would so necessarily follow by the secret workings of gods grace , where so loving and good a disposition takes place in the heart . now the minor proposition , that the church of rome has taught doctrines which destroy morality , will easily enough appear , if the arrogant allowance of a proud prelate to dispose of kingdoms that don't belong to him , to prosecute with fire and sword all such poor innocent souls as refuse to submit their necks to his heavy yoke , to murder and assassinate such kings or persons as resist his dreadful invasions , which he calls spiritual , though diametrically opposite to the spirit of the gospel , the spirit of meekness and charity , the spirit of long-suffering and peace : in a word , if the allowance of doing evil that good may come of it , doing any thing cruel or barbarous for the promotion of religion , be doctrines that destroy morality , as most certainly they are ; nay , and if those co●neils which did immediately , and that often , soon follow the perpetration of such villanies , were so far from detesting the facts , that they rather confirmed and encouraged the pope in them , at least never mutter'd ( good men ! ) at what his holiness had done ; then the assumption of this argument holds good . now as for the promises in scripture , which the church of rome proudly applies to it self for its infallibility , as concerning god's being with his church to the end of the world , &c. i can see no reason why that church should think it belongs to them more than others . it is because that church has escaped those devastations and judgments which the others have so severly felt ? they have the greater reason to suspect themselves for that ; for god's people , the israelites , did always fall from the true worship of the lord , and bow'd down to the false gods of the gentiles , when they flourished most in prosperity , and god was pleased to think that nothing would reclaim 'em but fearful jugdments , such as plagues , war , famine , and somtimes captivities for many years : and still upon their return to him , he deliver'd them out of all their afflictions . but there and sufficient natural reasons why italy has less felt the sword and power of foreign enemies than the other churches . it s situation defends them from enemies aboard ; they have the ocean on one side , the alps on another , and friends to sustain the brunt on all parts , by land : and besides , the same reason will plead better for mahomets successors , as every age growing more and more victorious , whereas the empire of the prelate of rome has considerably decreased . again , that promise before-mentioned was not made to st. peter alone , but to all the apostles , so that the other bishops of apostolical sees should have deriv'd the same infallible spirit to their successors , as the bishop of rome insolently claims to him and his church . but that other promise , thou art peter , and upon this rock i will build my church , makes the romanists scorn the rest of the world , and look upon themselves as the only chosen of god. st. peter certainly was a great apostle , converted many countries , and had the honour to be named first in the catalogue of the apostles , and so had priority of order , though in another place he is not numbred for the first , gal. 2.9 . but surely if this great apostle had had a superior jurisdiction over the rest , st. paul would have been more modest than to have so severely rebuked him to his face , as he did , gal. 2.11 . for a shrewd miscarriage in his charge , making the christian gentiles to judaize . and st. paul was so far from encroaching on the power of st. peter , that he thought himself unworthy of the great name of an apostle , 1 cor. 15.9 . was so good , that he could have been contented to have been an anatheina , or accursed for ever , for the sake and happiness of his brethren the jews , rom. 9.3 . besides , st. peter was more likely to have chosen antioch for the seat of his successors , as being the place where he liv'd most part of his life , and exercised his episcopal charge with honour , benefit , and safety , rather than rome , where it is certain he could be but a little while , and many with good reason doubt whether ever he was there or no ; where likewise he was so far from being welcome , that it is said he was there very unkindly received , and after much opposition , crucified most cruelly . he that will needs have a church to be infallible , i would desire him to consider the condition of the israelites , the chosen people of god , who were brought out of aegypt with such a mighty hand , so great an attendanee of miracles and favours . one would think certainly , if it were in the nature of man not to go astray , if any were capable of worshipping the true god as they should do , these should have been the men above all others . and yet , though they had a cloud by day , and a pillar of fire by night to guide them all along ; though the glory of god did often fill the tabernacle in the sight of them all ; nay , though they were fed with miracles , manna and quails , and fountains ran out of dry rocks , yet these same people would be continually falling from their duty , they would be longing after aegypt , nay and making gods to go before them ; they were not only guilty of the highest immoralities , and murmurings at their good god upon every trivial account , but were contented absolutely to forsake him , and fall into gross idolatry . if after all this , so sad a manifestation of the proneness of poor man-kind to sin and error , infallibility can still glibly go down to a considering man , i shall more wonder at him , than have any thing to say to him . nay , if men can be supposed to have so clear and undoubted understanding in spiritual truths , how comes it to pass that all natural things lie so his and intricate to the conceptions of the wisest men. a little knowledge indeed will puff up , and be apt to perswade people that they know a great deal , but a significant progress will have a contrary effect , and make them humbly acknowledge they know very little , if any thing at all . the nature of light and colours , the plainest things of any , remain so obscure and unintelligible , that they still occasion new hypotheses , and perhaps will do so to the end of the world. to speak one word with submission to my own faculty ; what certain infallible methods has physick yet attain'd to ? 't is much to be doubted whether beasts by the instinct of nature ( so much undervalued by our opiniative reason ) do not cure themselves of most distempers much sooner and safer than fanciful men can yet do with all their art and so much glorifi'd reason . besides the cure of agues , brought now to a kind of absolute certainty by some rightly educated real physicians , to my certain knowledge , as well , if not better than by the much celebrated , though illegitimate son of this art , what truly specifical cures can physicians yet boast of ? the cause of this slow advancement , i take to be , that men will impute the failures of their remedies and methods , rather to nature than their own conduct . let never so many men dye unhappily of such or such a distemper , long-practising physicians will never suspect themselves , but think all was done by them as well as it might have been done . whereas , if they took their indications from what does sensible good or ill , and from judicious observations did all their might to correct the failures of their practice , and would but once impute these failures to their own ignorance , and want of sufficient skill , there seems to me to be hopes god would then bless their endeavours for the body , as he does humble divines on behalf of the soul. the gift of healing was once the gift of god , as all good things most certainly are still ; and if men would sometimes look up to the fountain of all goodness , as as well as into books , we might then expect to find learned ingenious physicians do as much , if not more than mean ignorant people , and weak women are often found to do . but there are , god be thanked , some physicians among us , who have pleased to be of this christian opinion , and do work no few real cures in the most dangerous distempers by mild and innocent ways , such as will at last be acknowledged most agreeable to nature , when truth and moderation shall have gainst the victory over envy and passion . one word more , and i pass from this subject . the fathers of the 4th . general council had no such deference then for the bishop of rome , as he now claims for his inherent right . they did give the bishop of rome , can. 28. aequalia privilegia , equal , or the very same privileges as they did to the bishop of constantinople . their reason they said was , quod ●rbs illa imperare● , because that was the imperial seat ; the empire was then divided , and old rome was the seat of the western empire , as new rome , or constantinople was the imperial seat of the east . it was not for any derivation from st. peter , but in honour of the emperour , that they were pleased to allow him equal privileges . and this they did not lightly , irregularly , or uncanonically , but jure , they said they did it justly , what they ought to do , and no more . then again , the legates of the roman bishop had no authority allowed them to speak any thing in the council , no more than the rest , without leave first granted them from the emperors officers , who sate there in his place and stead . the legates of pope leo spake to him thus , si imperat magnificentia vestra , habemus quoedam referre vobis . gloriosissimi judices dixerunt , quod vultis edicite . if your highness will give us leave , commands us to speak , we have somthing to say to you . the most noble judges , answered , speak what you please . now whether the world is not strangely changed since those primitive days , whether the popes supremacy over emperors , kings , and that very bishop of constantinople be right and just , and whether his calling all schismaticks , if not hereticks , that will not own his universal-spreading supremacy , ought to frighten and scare people , i leave you and all men calmly to judge . and now to return again to the more immediate design of this letter , which is not intended to be an angry child of controversie , but mildly and truly to give an historical account for my self , and some of my own thoughts , which shook and chill'd my roman zeal a good considerable time before the late hellish devices made every innocent soul to tremble . the first was a strange and proposterous influence that religion has on all its proselytes , wholly to neglect , if not slight the holy scriptures . let a man have used himself never so much to the reading that holy book , and let him have received never so much sensible edification from it , yet as soon as ever he embraces that religion , he presently throws the book out of his hands , easily parts with it as a thing altogether useless to any body that will but receive it , and entirely delivers himself up to the conduct of humane traditions . no future curiosity shall draw him to read in it , nor arguments taken from it , make the least significant impression . now 't is a most wonderful consideration to me , how those who profess the doctrine of the gospel , and think the scriptures pen'd by the spirit of god , should presently lose all deference to gods word , and mind it as little as some idle tale . the fathers of the church were of a very different temper . st. chrysostom homil. 9. in epist . ad coloss . speaks thus , audite omnes saeculares , comparate vobis biblia , si nihil aliud vultis , vel novum testamentum acquirite , apostolorum acta , evangelia , &c. hearken to me all you of the laity , provide your selves bibles every one of you , and if you can't reach to procure the whole bible , get the new testament at least , the acts of the apostles , the evangelists , &c. for we must remember that such large manuscripts as were the whole bible , were too dear to be purchased by every body , before printing was found out . there are abundance of exhortations in st. chrysostom to the same purpose , which bellarmine , as great a wit as he was , gives but a very poor childish answer to . another thing made me seriously reflect , and that was the fruitless devotions that are generally practised in that church . men shall instead of praying , spend their time in tossing a string of beads , and mumbling they consider not what , a devotion fitter for children to sport with , than men to pray with . 't was a most excellent contrivance to make people think they were saying their prayers , when as they were doing nothing ; for the beads are of such singular use , that you may gape and stare about as much as you please , while you say 'em ; you may talk between whiles , walk about the streets , think on what you will , and mind what you will , and still go on with your tale of prayers : and yet notwithstanding the impertinency of these knick-knacks , they are celebrated by the church , as a most extraordinary devotion . when the rosary is to be said , that is , these beads told over in the church , you must kneel down , or else be accounted a heretick : for you must understand the services of our lady , as this , our ladies litany , and the salve regina , require much more reverence , and more necessary obeysance than any services of our lord god. at prayers to our lord , you may either sit , stand , or be as careless as you please , but at prayers to our lady , you must learn better manners , and fall on your knees , though 't is never so painful to you to kneel . blessed soul ! she does not require these things at our hands ; she was humble and meek when she was upon earth , and is not to be doubted of the same temper now in heaven . god was then her saviour as well as ours , but now she must be immaculate and free from original sin , and be supposed to have had no need at all of the saviour her good spirit did then rejoyce in . but 't is natural to men to flatter ladies , and some must be excused if they do romance on their account . hence it was she came to be queen of heaven , queen of angels and all saints , the hope and refuge of sinners , &c. and is represented with crowns and glory , whereas her son must never be suffered to grow bigger than a baby in her arms , to shew his filial subjection to her , though the scripture mentions not any thing that our saviour said to her , or of her in his whole life-time , without something as it were on purpose to restrain men from that superstition which does now so prevail in the roman church . again , to enervate quite the very design of true devotion , they have found another way to amuse people with , by instructing them to say their prayers in latin , which they don't understand . women forsooth shall venture to say our ladys office in latin ; one would think it were on purpose that their prayers might not be a whit beneficial to their souls , but they say 't is in reverence to the church , which does all in latin , which baptizes , nay marries in latin , and plights those sacred tyes between ignorant people with a volo , promising they know not what or how . and is it not a wise business , that because the priest sings his part in latin , every ignorant sot must needs be chirping the same tune , in the same ( unknown ) language ? this puts me in mind of a story in my own knowledge : a certain gentlewoman goes to confession to somerset-house , there eases her mind in a great many matters to the fryer that understood english confessions ; when she had done her story , the good father sets her for her pennance to say our ladies office in latin every day for a year together ; a very severe task indeed , 't would have been even for a nun that had little else to do . a priest of my acquaintance , from whose own mouth i had this relation , gives this lady a visit the next day by chance , and finds her full of tears and trouble : he enquires into the cause ( for they love dearly to know the secrets of families , and to be a medling where they can ) and after a few reluctancies were conquer'd , she discover'd to him her grief , that she had such a pennance set her as 't was impossible for her to perform , for she was not learned enough to understand a word of latin. he presently counselled her to make the same confession to him , and she should have no such reason to be troubled ( for if a person dislike his pennance , he may lawfully have a new one set him , if he will make the same confession again to another priest ) . she ( good lady ) was very loth to do that , for it seems 't was no small matter she had confest , and was therefore unwilling to uncover her sores again . upon that , he takes his leave , and she blubber'd it out that night ; but the next morning upon second thoughts grew wiser , and came to him with tears and courage together : she then fell upon her knees , and out came the grievous things she had committed , and this indulgent priest was so favourable as to order her only to say the penitential psalms once over in english , and the lady became as merry as a cricket again . hence you see what a mighty stress lies upon prayers in latin , in the opinion of those senseless men , who never saw any thing of the world out of a monastery , and what wise states-men they 're like to prove , when they meddle with publick affairs . this other was a secular priest , a man of a good capacity and judgment , and i have seldom met with a more understanding man of his coat . a few years agoe there was printed an excellent book of devotion , called devotion by way of offices ; a book so full of the divine spirit , solid sense , and good english , that i can hardly remember to have seen the like , unless it be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of our late incomparable soveraign . 't was a work so free from exception , that paring a way the ave mary , a hymn to our lady at the conclusion of the office , and very little or nothing more , it might serve as well for the use of protestants as papists . 't was writ by a lay-gentleman , a man of a most exemplary life , and so ingenious , that all who knew him , or heard of him , or had any inward respect for true learning or virtue , coveted his acquaintance so far , that they made his house the center of all their meetings . and yet the jesuits will not bestow one kind word on this man , or book . the gentleman they condemn for a blackloist , that is as they will have it , a worse heretick than a protestant , though he declar'd himself with never so much submission to the catholick church . the book they disswade all people from using , for no manner of reason , but because it is not stufft with those litanies , and prayers to saints the manual abounds with , or that it will do their souls too much real good , or because it was written by a lay-man no ways jesuited . there 's one thing more i can't but observe . and that is , that all the convents of nuns , let them be never so ignorant , must be forc'd to say and sing the office of the church in latin , for morning and evening prayers , and the other canonical hours . so it seems they separate themselves from the world to a good purpose , and must needs make strange advancements in devotion to god , when they thus spend their time at church , and in numbring long catalogues of ave maries . 't is much , if they don't repent their first zeal , when they have liv'd long enough there to grow sober , and consider . true devotion consists in those means that raise the heart to the love of god above all things , and which conduce to make us live honestly and charitably with all men , and not in a toothless lip service , where the heart is not , cannot be concern'd . a third thing that must touch sensibly upon the conscience of any one that was ever a protestant , is the prayers to saints , and especially those continual supplications that are made in the highest manner to the ever-blessed virgin. he may indeed comply a little , following the general rule of believing as the church believes , and practising as the church practises , but he can never force out of his mind his dependence on god almighty , and heartily quit his natural refuge to god to make applications to this or that saint . the worship of images , so flat against the 2d . commandment , and the putting out the 2d . commandment so plain against the worship of images ; the adoration of reliques , agnus dei's , and other consecrated bawbles will make the conscience of a protestant grumble somtimes , let him do what he will , and declare himself never so much for that church . concerning reliques i observed , that when they were exposed on great days to the view of all comers , there was a priest to gard'em , who would take it very unkindly , if any body presumed to kiss the case they were kept in , without depositing some mite into the dish just by . so that poor people must only look on , and devoutly admire the reliques and the rich case together , without profaning it with an empty , too near an approach . and again , some images and altars have a much greater virtue in 'em than others . his holiness has bestowed most liberal indulgences to some above others , that is , he has favoured more particularly such or such a monastery , and granted them a means to make fools stocks thither more abundantly , and confer their charity with a freer hand to the disposal of a pack of covetous insatiable wretches . now 't is most certain and plain that the worship of god without an image is lawful beyond dispute ; with an image 't is dangerous at least , to say no worse . to pray to the god that made us , is safe beyond scruple : prayers to saints may make god jealous of his honour . to say such prayers as affect the heart , cannot but be very acceptable to him , but a dry insipid lip-service ought much to be suspected . to receive the blessed-sacrament as our saviour did himself institute it , cannot but he effectual to a soul duly prepared : but the mincing this great sacrament , the taking it by halfs is not what he intended , if we will follow his own example , or believe his own words . in a word , to believe the three creeds , the foundation of christianity , and imitate the primitive the best & purest times , is very rational for a good christian ; but to take in all the idle superstructures that politick , or zealous , or ignorant men have since raised , either for self-ends , or through weakness , or the wilfulness of opiniators , gives too great a latitude to the enemy of man-kind , who watches all opportunities to withdraw us from our duty . 't is not the title and name of catholick , which roman catholicks do so uncharitably appropriate to themselves , that should frighten us into a better opinion of them than they deserve . i know not why an english catholick should not sound full as well as a roman catholick ; but in their sense 't is a meer solecism , as much as a particular-general . 't is not the name , but the thing that must do our business hereafter . and a most uncharitable exclusion of all man-kind from salvation , besides those that are cross'd with that title on their fore-heads , will help but little to forward our future happiness , let zealous fiery priests urge it till their hearts ake . but that nobody may be scar'd from doing their duty in england , upon the consideration that no salvation can be had out of the roman catholick church , i shall here declare , that i have often talkt with some of the most judicious and knowing priests among them concerning this point , and they have seriously agreed with me , that neither they nor the church do think so vncharitably . paltry priests will say so to frighten women , and weak persons , but they do not , cannot in their conscience think so , if they have but the least grain of wit. i could add a great many other things to those already said , though for several years i have not so much as lookt into any book of controversie , having had somthing else to do , and being persuaded that controversie is the mother of far more harm than good , as turning practical religion out of doors , and spending the true spirit of religion in talk and noise , which rather consists in peace and action . but i must remember i am writing a letter , not a treatise ; do to others as you would be done unto , is a greater and more substantial part of christianity than we are commonly aware . and he that would take a few words to guide his life by , let him remember now and then what s. paul teaches him in the 5th . chapt. to the galatians , where he reckons up what are the fruits of the flesh , and what the fruits of the spirit . these latter he says are love , joy , peace , long-suffering , gentleness , goodness , faith , meekness , temperance , against such there is no law. what a chain of kind , soft , tender words does he here put together , as if good-nature were all in all , and our religion required no other qualification to make the best sort of christian , and doubtless if this be true , that opinion which renders men morose , harsh , vnkind , vncharitable , contentious , or cruel , springs not from the spirit of god , but some evil spirit . but above all things charity is the lesson that christians are obliged to practise heartily ; so necessary 't is thought in the holy scriptures , that there are infinite repetitions exhorting us to it ; and so useful the meditation of it seems to me , that i shall venture to adjoyn some thoughts on this subject , though it be a little besides my main intention . charity is almost the whole duty of man , and he that performs this duty as he should do , needs little to be remembred of his duty to god. thou shalt love thy neighbour as thy self , is so comprehensive a precept , and does so fully contain all that can be said , that nothing but the spirit of god could have sum'd up the law in so few words . charity does respect both our opinions and our actions . our opinions or censures ought to be govern'd always by it , or else they 'l be found to deviate very widely from what the apostles taught us . judge not least you be judged , sounds very dreadfully and severely , if we consider the narrow principles and uncharitable constructions of almost every party of man-kind . how does every man now think it prudence to think the worst of one another ? how does every little hot-brain now peevishly confine salvation to his own narrow herd , though a number so inconsiderable as hardly fit to be named in the large arithmetick of nature ? i should be glad nevertheless if they did not wish ill to , as well as think ill of one another . that there is no salvation to be had out of the pale of gods true catholick church , i believe as firmly as the great athanasius did ; but in what manner this mystery is to be understood , i as little perplex my thoughts , as how three can be one , how god could be incarnate of a virgin , or how we shall rise again with the same numerical bodies , that have by long successions serv'd to nourish one another , or been corrupted into as many forms as there are different species of things . i could never conceive how this article of our belief should render us , uncharitable to all that are not of our own persuasion . we may as soon expect to have a clear idea of the joys of heaven , the frame of angels , or the essence of our own souls , as to know what company we shall meet with in the other world , or who alone shall enter into inconceiveable bliss . let us but take care of our own particular , and by acts of charity and devotion provide suitable dispositions for a fit reception there , and we shall be found at last to have spent our time to much better purpose than in such needless , and perhaps dangerous disquisitions . men have all souls of the same immense value , and the providence of god is over all in general , but what allotments of grace he has made 'em here ; or shall hereafter of rewards and punishments , neither the apostles seem to define , nor apostolical men since have presumed to determine . i should sin if i ventur'd to speak of this subject , either as largely as origen once did , or as narrowly as some divines do of a latter date ; though i am apt to think that errors sprung from too much charity ( if i may so say ) will be found far more innocent than those from too little . truly it makes my heart ake somtimes to consider how easily and willingly people can hurl one another headlong into the bottomless pit . suppose but twenty men were here condemn'd to the rack , and appointed to suffer the most exquisite tortures that cruel blood-thirsty men can tell how to invent , every day for a month together ; would not the hearing on seeing such a master-piece of cruelty make every good man shiver , knowing not how near his own turn might be , if god should suffer he furious barbarous disposition of some to take place . how much more inhumane and dreadful then is it , to precipitate one another into that place of torment , too intolerable to be express'd , if it consists in nothing else but confusion of face and heart , the gnawing remorses , and continual stings of a guilty self-confounded conscience . me-thinks it should rather trouble us that any are like to be so unhappy , than to keep out by our good-will all that are not of our own opinion . christ certainly died for all men , and i hope we shall find his death applied to the eternal benefit of many harmless , virtuous , invincibly ignorant people , that common uncharitableness will not let us have a kind thought of here . we may lawfully think and hope the best of all men ; for though we are forbidden to say too much for 'em , i 'm sure we are not allow'd to judge them too severely . who could imagine that those who have often read st. paul , 1 cor. 13. should forget the absolute necessity of charity , and not be touched with the greatest concern ? 't is a sermon that is second to nothing i know extant , unless that preach'd upon the mount ; and i think it deserves to be read full as often , as some have well conceited that pythagora's golden verses do deserve ; not to take a leasure-minute now and then , but be the excellent subject of our daily meditations . the charity there described , is of so absolute necessity , that though i had the knowledge and angels , and wisdom of solomon , though i had faith strong enough to remove mountains , though i gave all my goods and possessions to the poor , and my body to be burned , upon any other never so good account , yet without this ; all would signifie nothing . that charity is such as thinks no evil of any man , believeth and hopeth the best of all things , and peaceably submitteth to all that god pleases to inflict . in a word , we are advised to abide in faith , hope , and charity , these three , but the greatest of all is said to be charity . i shall not offer to comment upon this divine chapter , and compare the practice of those that are called christians with the extensiveness of st. paul's description , for fear i should either prove or become more uncharitable than i desire . to uncover such foul sores , without better hopes of healing 'em , would but cause a noisome smell , and but offend those who suffer them as well as my self ; and therefore i shall pass to the next branch of this duty , and consider it as it concerns our actions . charity in the distributive sense , as it relates to our actions and practice , is so inculcated by the law of nature , and common genius of man-kind , that unless one puts off all humanity to receive the wolf and tygar , 't will be extream hard not to have some fellow-feeling of the deplorable wants and miseries of our fellow-creatures . those who are stewards of large and ample fortunes , will have long accounts to make at the great day . but oh what a ravishing sight will it then be to see the hungry we have fed , and the naked we have cloathed ! what a multitude of sins will they stand between and cover ! for then 't will be enquired , not what learning we had gain'd , what cobwebs we had spun , or what nice speculations we had made ; but what good we have perform'd , and how we employ'd our hands and hearts , not our wits and fancy . if the jewish law was but a type of christian discipline , and our saviour came not to abrogate the moral-law , but to fulfil and raise it higher , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , how much then ought we to exceed the jews in acts of charity ? and yet 't is to be feared we come too short of what their duty prompted them to . besides their annual tithes to the church , they gave another tithing to the poor every third year , by gods own appointment , deut. xxvi . 12 , 13. and this comes to the same reckoning as an annual 30th . which whether christians charity doth reach to , or exceed as far as it should , i leave to every mans conscience seriously to consider . for except our righteousness , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the very same word that in many places of scripture does necessarily signifie legal alms-giving , except , i say , our righteousness does exceed the righteousness of the scribes and pharisees , we can in no wise enter into the kingdom of heaven . now if we consider but the peace and serenity of mind , the heaven upon earth , that is gained from a consciousness of having done some real good to others , it would be a thing eligible , if there were no further motive . but again , if we will but examine our own interest , i mean not only our eternal interest which would certainly move us , if we were but effectually persuaded of it , but also our dearly beloved temporal interest , the truest way of multiplying our riches , and best improvement of our estates , we should readily comply with this duty in all respects . what says the prophet malachi , ch . iii. v. 10. bring ye all the tithes into the store-house , that there may be meat in mine house , and prove me herewith , saith the lord of hasts , if i will not open you the windows of heaven , and pour you out a blessing that there shall not be room enough to receive it , and see again prov. iii. 10. so shall thy barns be filled with plenty . and the scriptures are full of passages to this purpose , inviting us all manner of ways to try the goodness of god which he pleases to offer us in this life , upon one only condition , if we will but believe his promises to us . and this puts me in mind of an excellent story i have read in a good author concerning a jew , who when he had perused several of those places which promise abundance of temporal blessings to charitable persons , resolved to try whether god would be as good as his word , and spared no occasion of profuse charity , until he had reduced himself to one single piece , the whole remain of all his former riches . now was he come to the crisis of tryal , a crisis able to shake even a christian courage , and it did shake his indeed , though he had proceeded boldly hitherto without any fear or distrust . he began then to murmur and repine , and blamed his credulity , for what he had so rashly , he thought , done ; and in this pensive heart-breaking mood , he spied two men a quarelling and fighting . notwithstanding his own afflictions he presently interposed , and demanded the cause of their so great difference . they answered that going along there they had found a stone , which both laid claim to , but could not agree which was the first discoverer , so that if he would bestow somthing for it , they told him it should be his . he gave them all he had , his one remaining piece , and so they went well contented with it . he presently repairs to a jeweller to know the value of his purchase , and was informed , that it was the best jewel which belonged to the high-priests , breast-plate , and that if he would carry it to the right owner , he need not doubt of a sufficient recompence . he goes to the high-priest , acquaints him with what he had found , and the accidental occasion that brought him to such a treasure . the man of god roundly gave him first a box of the ear , for distrusting providence , and then dismissed him with a reward answerable to the occasion . from that fortunate day he thrived in such measure , and received the full satisfaction of all his former wishes , that notwithstanding the charitable continuance of his former good intentions he soon grew to be one of the richest men in all judea . god never forsakes those that will trust in him . he will try them indeed whether they are in earnest , and how far they will venture to trust in him , but be assured he never leaves man in his extremities , unless he leaves his god first . and i have observed several instances of people that have been brought to the very brink of ruin and despair , who have been strangely and suddenly advanced , to the amazement of all their acquaintance , by the immediate hand of almighty god. and if all good people in affliction do not find the same , 't is their duty to resign themselves up to the wise , but unaccountable ways of providence . now notwithstanding all that has been said , if any man will be so vncharitable , as to think the current of the times of late , and not my own inclination and real judgment , induced me to write these things , i must be contented , to remain unhappy in his opinion ; for no other arguments can persuade him to alter . i am very well satisfied , that every man who thinks at all of religion , has a natural affection for some one religion above others , as he has for some particular person , but if upon sober thoughts and familiar conversation he finds the lady he dotes too much upon to be either a strumpet , or wretchedly painted , or proud and cruel , especially if all these together , he is not to be blamed if he recalls his extravagant passion , and settles it rationally upon a pure and unspotted , a mild and innocent , and deservedly amiable object . there 's great variety of tempers in men , and these different tempers make men naturally incline to as great variety in religions . some take to the sowre and morose , others are led with an artificial shew , and with this most men are apt to be insnar'd ; till they find out the cheat ; some are taken with licentious encouragements , and others ( the fewest of all ) with an honest naked truth . now if among these various attractions an innocent well-meaning man happens to be a while deluded , there 's no such real wonder ; but god's grace and providence which over-looks man-kind , and watches incessantly for the good of us all , is not like to pass by long those who are in no worse circumstance than that . how do we know but that these many different religions are most agreeable to the great end of the creation ? when we cannot possibly see two faces alike , no nor any two things exactly so in all respects , must we fondly desire that all nations in the world should be of one and the same opinion ? god says heresies shall come ( and no doubt remain too ) that the faithful may the better be tried ; and for that reason i should rather suspect italy and spain , where are no dissenters to try their faith , than think that blind forc'd vnity makes so much for ' em . christian gospel-liberty cannot avoid dissenters , the enemy will sow his tares ; but the inquisition gags the mouths of all who presume to examine any whys or wherefores . one thing i shall adjoyn , and so conclude : when first i return'd to church , god be thanked , i can truly say , i never did any thing with more peace and assurance of mind , or with more inward comfort to my soul , than that time at church , which really to me is a most comfortable reflection as oft as it occurs . now may virtue and charity encrease among us all , and may the world grow more and more sensible of the future and present benefit of a just , peaceable , and well-disposed life . sir , i am , your most humble , and most obedient servant , w. h. the art of giuing describing the true nature, and right vse of liberality: and prouing that these dayes of the gospell haue farre exceeded the former times of superstition in true charitie and magnificence. by thomas cooper. cooper, thomas, fl. 1626. 1615 approx. 142 kb of xml-encoded text transcribed from 72 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a19280) transcribed from: (early english books online ; image set 19145) images scanned from microfilm: (early english books, 1475-1640 ; 577:05) the art of giuing describing the true nature, and right vse of liberality: and prouing that these dayes of the gospell haue farre exceeded the former times of superstition in true charitie and magnificence. by thomas cooper. cooper, thomas, fl. 1626. 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and edited 2004-10 pfs batch review (qc) and xml conversion the art of giuing . describing the true nature , and right vse of liberality : and prouing that these dayes of the gospell haue farre exceeded the former times of superstition in true charitie and magnificence . by thomas cooper . london , printed for t. pauter , and are to be sold in iuy lane. 1615. to the right vvorshipfull , sir iohn rotheram , and sir gilbert wakering , knights , and their vertuous ladies , especiall patrons of my studies , t. c. wisheth all encrease of the blessings of heauen and earth . right worshipfull : the occasions that hath moued mee to treate of this subiect of true beneficence in these latter dayes are first , to propose it as a liuely touchstone for the triall of our holy entertainment of the glorious gospell of iesus christ : secondly , to confound hereby the vaine confidence of this deceitfull generation , which seeme to be somewhat herein , when indeed they are nothing ; deceiuing themselues , euen as clouds without water , in their false liberality . and so to conuince the atheist , that saith , where is the promise of his comming ? seeing this very decay of true loue , is among other , one of those pregnant signes , that the day of the lord iesus is neere at hand , that so the wise in heart may see the plague , and hide himselfe . and seeing he that is comming will come quickly , with his reward with him , to giue vnto euery one according to his work , yea , will come sodainly in an houre , that no man knowes of , ought we not alwaies to haue oyle ready in our lamps , that so we may enter in vnto our masters ioy ? surely were there nothing else to moue vs hereunto , but the commandement of our heauenly master , this should prouoke vs to loue one another , this should adiure vs to abound in charity , that so we might auoid eternall vengeance , seeing all the commandements are fulfilled in this , that we loue each other , & to faile in one duty is guilty of the breach of all . but behold what loue the father hath shewed vs , that , what was impossible to the commandement in regard of the transgression , whereby sin reuiued & became 〈◊〉 of measure sinfull : and so the hatred increasing , we had no hope , but were as water spilt vpon the ground , that we could not be gathered vp againe : our god which is rich in mercy through his great loue , wherewith he loued vs , supplied by a most gracious and wonderfull remedy , namely , the pretious bloud of his deere sonne , as of a lambe vndefiled & without spot . this is that bloud that hath spoken better things for vs then the bloud of abel , not only stopping that loud crie of vengeance which our sinnes called for , but opening vnto vs the gates of righteousnesse , and enabling vs to walke in the similitude of the death and resurrection of iesus christ , that so we might be partakers with him of eternall glory . and this is that blessed lord iesus , who hath not beene a stranger vnto vs , or soiournour with vs for a season , but hath beene liuely described in our sight , and euen crucified among vs , in the glorious and constant publishing of the gospell of peace . and could greater loue be shewed to vs by any then that the sonne of god should lay downe his life for his ? and if the lord so loued vs , ought we not to loue one another ? is not this our euidence that we loue god whom we haue not seene , in that we loue our brethren whom we see daily ? is not this our warrant that we are translated from death to life , because we loue the brethren ? behold then our triall of the right entertainment of the gospell . and haue wee brought forth this fruit to repentance and amendment of life ? surely we must needs acknowledge that our glorious god can truly iustifie him against vs : what could he haue done vnto vs which he hath not done ? enquire we , in the name of god , of the dayes that are past , which were before vs , since the day that god created man vpon the earth , and aske from one end of heauen to the other ; if there came to passe such a great thing as this , or whither any such like thing hath beene heard : what nation is so great vnto whom the gods come so neere as the lord our god is neere vnto vs in all that we call vnto him for ? had euer nation the gospell of iesus christ so long continued with such constant outward peace and prosperity for the better entertainment thereof ? was euer nation deliuered out of so horrible a pit , as was the gunpowder treason ? thus may the lord iustifie himselfe against vs , but how haue we iustified our god in a conscionable embracing of so great saluation , bringing forth fruit answerable thereunto ? that we haue a name to be aliue , who may deny vs ? is not yet the gospell preached in our streets ? doe we not draw forth with ioy out of these fountaines of saluation ? how is it then that we bring forth wilde grapes ? are we not for all this euen now dead , and pluckt vp by the rootes ? yea , if we may be beleeued our selues , we say that we are rich , and encreased with goods , and haue neede of nothing ? but is not this because wee know not that we are poore , and lame , and blinde , and miserable ? are we not willingly ignorāt of the truth of our estates , iudging of the same by false rules , as opinion , custome , estimation , multitude , and such like : and so are deceiued in our imagination , esteeming our selues to be somewhat , when we are nothing , at leastwise nothing to what we should be ? haue we brought forth fruit answerable to the time of our visitation ? surely , if there were nothing else to conuince our barrennesse & vnprofitablenes in the entertainment of so great saluation , the very bleating of the sheep , and lowing of the oxen ; the cries and complaints of the poore , ringing daily , and piercing the heauens for their contempt , and des●lations : the diuisions of ruben , should cause great sorrow of heart ; this might iustly challenge a great decay of vnfained loue . is not ephraim against manasses , and manasses against ephraim , and both against iuda ? hath not the abundance of selfe-loue eaten out all hearty and true affection to each other , while euery one seekes his owne , and not that which may concerne the common good : nay , with the generall wracke of the publike weale ? and if wee thus bite and teare one another , shall we not be deuoured of each other ? learne we hence , in the name of god , to see the plague , and hide our selues . is it not already begunne ; shall i say in the vttermost part of the hoast , or not rather in the hoast and eyes thereof ? and is not the kite ready to seaze vpon both ? the lord giue vs vnderstanding in all things . is not this the day of iacobs trauaile ? doth not the iudge stand at the doore ? will not the master come in an houre which that seruant dreameth not of , and giue him his portion with hypocrites , where shall be weeping and wayling , and gnashing of teeth ? surely , were it not that the lord had reserued a remnant of the holy seed among vs , we had long since beene as sodome and gomorrha : and is not the righteous daily taken from the euill to come ? is not ezekiell daily made a signe to the house of israell ? and is not the hand of the lord stretched out still ? who so is wise let him vnderstand these things , and to whom the lord shall reueale them ; for the wayes of god are holy and righteous , and the iust shall walke therein , but the w●●ked shall fall in the same . must not the gospell be a stumbling-blocke to the iew , and foolish to the graecians ? doe any of the rulers beleeue in him ? nay , is it not an offence that the poore receiue the gospell ? and shall not the lord stay his hand till lot be remoued out of sodome ? shall not the gospell be continued till the remnant be gathered in ? and may we not daily obserue a great haruest abroad , euen the barraine and desolate corners of the land , hungring after the word , and catching the kingdome , with all holy violence ? and why then stand wee idle in the market-place ? why helpe wee not the lord against the mighty ? is not the canaanite yet in the land ? hath hee not encreased by our contentions and securitie ? why ioyne wee not together against the common enemy ? doth he not beast of false liberality ? doth not the harlot begin to encroach vpon vs by her offerings of peace and pretences of reconciliation , by her glorious shewes , and sugred greetings , entending more desperately to kill , when she kisseth and croucheth , that heapes of men may fall by her might ? can we euer forget that hidden mine ? shall we not euer suspect such fawning absalons , and deepe achitophels ? is not this the age of complements , and formalities , vanishing meerely in shewes and bodily worships ? was euer deadly hatred carried more cunningly vnder sugred words , and fayned deuotions ? is not our friendship turned into flattery , our hospitality to stately houses , and gay cloathes , our beneficence to vaine boastings , and cold words : nay , to euill deeds ? witnesse our enclosures and turning out of our brethren from their ancient habitations , and placing in their roomes heards of beasts : were it not better to be such gentlemens sheepe then their tenants ? were it not better that such great ones had not a foot of the earth , then that hereby they should endanger the losse of heauen ? what shall wee thinke of that innaturall encroaching and vndermining of each other in their callings and liuelihoods ? tradesman eating out tradesman , merchant supplanting merchant , one brother vndermining another , the common wisedome and misery of the times ? doe not they argue that both conscience and charity is dead among vs ? and ought we not then to strengthen the things that are ready to die , that so wee may recouer our first loue ? surely what these poore labours shall come short of herein , that shall i not fayle to make vp with my best desires : all which i doe here , with whatsoeuer i humbly commend vnto your worships good acceptance in iesus christ , as acknowledging hereby my selfe , and all mine deepely indebted vnto your worships for your fatherly loue vnto vs in our afflictions , and binding my selfe hereby in all hearty affections and endeauours , at least to take away iust imputation of vnthankefulnesse . and thus commending your worships to the grace of god in iesus christ , i euer rest : your worships poore kinsman , euer bounden in iesus christ thomas cooper . the contents . first , it is declared what giuing is , generally . chap. 1 the kindes of liberality described . chap. 2 is discouered who is the true giuer . chap. 3 the true nature of liberality is declared . chap. 4 together with the properties thereof , as that , first , it must be free . chap. 5 secondly , we must giue of our owne . chap. 6 thirdly , we must be wise in our bountie . chap. 7 first prouiding for our selues . 2 giuing where there is most need . 3. prouiding that wee may be still able to giue . yet , 4. keeping within the compasse of our ability . 5. not endammaging any by our bounty . 6. wee must giue in faith , that is , 1. beleeuing that our persons are accepted , and so are our endeauours . 2. not looking for recompence againe . where especially is taught that wee must loue our enemies , and how farre . chap. 8 we must giue out of a louing and affectionate heart . chap. 9 we must giue constantly . chap. 10 wee must propose right ends in our giuing , which are : 1. assurance of saluation to our selues . 2. benefit to others in soule and body . 3. the good of the church . 4. furtherance of diuine worship . 5. the glory of god. chap. 11 the vices contrary to beneficence are laid downe generally , both such as hinder altogether , as also such as corrupt the sinceritie thereof , both on the left hand , and on the right . chap. 12 certaine motiues are laid downe to prouoke to bounty . chap. 13 and so are commended diuers helpes and preparatiues to liberality . chap. 14 as also it is obserued what punishments are due , and haue beene inflicted vpon the breach of this duty , and exercise of cruelty and vnmercifulnesse . chap. 15 together with the vse of these punishments . chap. 16 the seuerall lets and rentations against beneficence are laid open in their places , as , 1. because they are our owne . 2. all little enough for our selues . 3. we shall be soone emptied , and become beggers . these are vrged and answered . cha. 17 other lets are proposed , as 1. care of posterity . 2. marriage of daughters , &c. chap ▪ 18 a third sort of tentations , arising from the vnworthinesse of such as neede , and little good redounds thereby . these are answered , and in speciall is declared how witches may be relieued , & though the poore be vnthankfull , yet wee must relieue them ; yea , though dissemblers , yet must not be neglected . chap. 19 other tentations discouered , whereby liberality is excused , as charge for the common-wealth , layes for the church , maintenance of the ministery and such charges , for the sacrament , assessings for the poore , &c. these are remoued . chap. 20 a fift sort of tentations proposed for the hinderance of bounty , namely , christmas-feasts : these are answered . chap. 21 diuers speciall practises of satan are further detected , whereby he hath and doth hinder beneficence . as 1. enclosing of land , together with the remedy thereof . chap. 22 2. excesse in diet , with the remedie thereof . chap. 23 3. pride , and excesse in apparrell , with the remedy thereof . chap. 24 4. that excessine hunting is an enemy to bounty , with the remedy thereof . chap. 25 of feare to be accounted papists , that it is an enemy to liberality , with the remedy thereof . chap. 26 the tentation , that we sinne in the best , and will doe no good least wee should sin , discouered and remoued . chap. 27 that idlenesse is an enemy to true bounty , and that it abounds in this age , with the remedy thereof . chap. 28 the last and maine enemy to liberality is vnthrifty and vnlawfull games . here is first proued , that they are vnlawfull . as namely , dicing . 2 carding . 3 cock fighting and bearebayting . 4 stage-playes and enterludes . 5 dancing . chap. 29 certaine generall remedies are proposed , and commended against these vnlawfull delights . chap. 30 conclusion of the whole . chap. 31 the art of giuing . chap. i. what giuing is in generall , namely : an imparting of what the lord hath giuen vs , as eyther cast vpon vs extraordinarily by his prouidence , or obtayned by ordinary meanes of our labour and industry . 2 to the necessitie of our poore brother , as he is neerest vnto vs in the lord : and that both willingly , and bountifully , to his sound comfort ▪ and wisely also , prouiding especially and principally for our selues . and that , in all holinesse and humility vnto god. giuing him the glory of what hee hath enabled vs to giue vnto others , and laying vp thereby a good foundation , by making vs friends of this vnrighteous mammon , against the day of christ iesus , that we may be receiued into euerlasting habitations . 1 tim. 6. 19. luke 16 11. 12. &c. chap. ii. obserue we the diuers kindes of liberality , and that to good ends . the first and speciall worke of charity is to prouide for the saluation of the soule . to this end serue , 1 prouision , that it be instructed by the word of god. rom 10. 10. 2 reproofe for sinne , and plucking it out of the fire . iud. 2. 2. 3 comfort , and consolation , raising it vp out of the deepe and pit of despayre . gal. 6. 1. iam. 5. 4 chastisement , and humbling of the flesh , that the soule may be saued . 1 cor. 5. 5 to this end serues the maintenance of the ministry , as a speciall worke of bounty , as also 1 cor. 9. 2. cor. 11. 6 the erecting and maintayning of the vniuersities , and free-schooles , for the instructing of youth , &c. a second and next worke of beneficence is , to relieue the body of our poore brother : and this is properly called almes : this is done ; 1 by giuing freely vnto him to supply his want . hebr. 13. math. 5. 2 we must also lend vnto him , which steeds him more sometime then giuing . deut. 5. 8. luke 6. 35. exod. 22. 25. 3 we must remit due debt , or money lent , if the party be not able to repay . exod. 22. 26. nehem. 5 , 11. 4 we are to hinder and put off such wrongs as may be done vnto him . pro. 24 10. 11. 12. as also , as our callings will allow , to right him therein , and to be auenged of those that offer them . 6 yea , to this end we are to prouoke others to tender his case , by making it knowne . 7 hitherto serue set contributions , and treasuries for the poore . 8 by conscionable selling , we performe true bounty . a third kinde of beneficence is where gifts are giuen betweene parties for ciuill respects . 1 are gratulatory , such as gen. 45. 23 2 or placatory to appease wrath , as iacob to esau , gen. 34. 3 some for reward , as those of the prince to the subiect . dan. 2. 48. hest. 6. 2. 4 or to procure fauour of those of the meaner to the superiour . pro. 21. 14. 5 some to helpe and promote iust causes as iacob to his sonne ioseph . gen. 43. 11. 6 and also to maintayne mutuall loue and friendship . nehem. 8. 1 reg. 10 ▪ 11. 12. 7 to the aduancing of the worship of god. 1 chron. 19. exod. 35. 20. 8 by thankfulnesse we are giuen vnto god. 9 also gifts are giuen in signe of homage and subiection . 1 sam. 10. 27. secondly some are to euill ends . 1 as to the erecting of idolatry . exod. 32. 2 to the coruprting and enthralling of the soule . reuel . 17. 3 to the corrupting of iudgement and iustice . pro. 17. 23. 2 sam. 16. pro. 17. 8. 4 to the ensnaring , and entrapping into danger . 1 sam. 18. 5 to the enthralling and abasing of men to serue the worlds turne . 6 to obtaine greater benefits againe , fishing with a gudgeon to catch a pipe. chap. iii. of the true giuer . 1 generally onely the regenerate man may truly giue , because he onely hath right in what he hath . the wicked being no better then theeues . 2 particularly the rich are bound to giue . 1 iohn . 3. 17. . 2 cor. 8. 14. 3 the poore euen of that little that they haue , are also bound to giue . ioh. 13. 29. eph. 4. 28. as the widow must giue her mite , seruants must giue of their wages . 4 yea we must empouerish our selues in some cases , to giue to others in cases of necessitie . act. 5. nehem. 5. exception . 1 those that are in paricular subiection to others , as seruants to masters ; these may not giue in selling , &c. vnlesse it be out of their wages . 2 subiects cannot giue , but from that generall authority committed by the lawes of the land , vnto them , answerable to the lawes of god , concerning relieuing of the poore , &c. 3 the wife may not giue in some cases , vnlesse it be of such things as are common to both . 2 as also of that which she hath excepted from mannage . 3 and that with the consent of her husband , eyther expressed , or presumed , from the generall liberty giuen to her . 4 in a case of extremitie , when all is like to be lost , and the husband vnfit to gouerne the family . 1 samuel 25. 19. chap. iiii. obserue more especially what true giuing is , as it properly belongeth to the elect of god , and of the seuerall properties thereof : namely : a most free , franke , and liberall imparting some meet and conuenient portion of that wherewith god of his goodnesse hath blessed euery man. 1 to the maintenance and aduancement of gods pure religion and worship . hebr. 8. 3. 2 to the mercifull relieuing , comforting , and succouring of all such as we see : or for want of such , of those whom we doe by credible report vnderstand at any time , to be in any present necessity and neede . and that in such manner as god himselfe would haue his owne worship to be vpheld and furthered : and the poore among his people in all christian churches , to be comfortably relieued and succoured . chap. v. of the conditions and propertie , of true liberality , gathered out of the former difinition . 1 it must be free , and from a franke minde , luke 6. 33. 34. 35. prou. 25. 21. 22. euen to our enemies . math. 5. 2 to those that cannot requite vs againe . luke 14. 12. 13 14. 3 and that not sparingly and grudgingly , but bountifully . 2 cor. 9. 5. philem . 14. luke 19. 1 pet. 4. 9. because . 1 it must be from the heart . 2 cor. 9. 7. 2 this is it that god loueth and accepteth . 2 cor. 8. 12. 3 yea , though the gift be small , yet the heart makes it acceptable . luke 21. act. 9. 36. 1 king. 18. 3. 4. obadiah and lydia , act. 16. exod. 35. 20. 2 chron. 39. 31. 36. & 35. 8. sub hezekiah and iosiah , deut. 20. 8. exod. 36. markes of this free giuing : are , 1 to giue bountifully of a little , so the widow . luke 21. 2 to straine our selues euen aboue our ability . 2 cor. 8. 4. 3 to preuent importunate asking . 4 not to defer and put off til to morrow . pro. 3. 28. 5 to giue with ioy and gladnesse of heart . 1 chron. 19. deut. 26. 10. 11. 14. yea , to reioyce theerein as well done . 6 to giue of the best , and costliest , as is fitting to the party . iohn . 12. 3. 7 and that accordingly as god hath blessed vs. 1 or . 16. 2. 8 yea , according as hee hath determined in his heart 2 cor. 9. 7. 9 not to tie our liberality strictly to the law of men , but besides that , to doe ouer and aboue according to our abilitie . prouided . 1 that others be eased , and wee our selues not grieued . 2 cor. 8. 13. pro. 5. 16. 17. luke 3. 11. 2 in a case of extreamity to relieue others , we must sell euen our possessions , luke 12. 33. psa. 112. 9. of which more afterward . now that we may giue cheerefully , these things are required ; 1 a delight in the thing to whom we shew our beneficence . psa. 131. 2. 1 chro. 29. 2 sam. 6. psa. 16. 2 faith : both that we are perswaded that this wel-doing is acceptable to god , heb. 13. 16. phil 4. 18. hose 6. 2. that god also wil blesse and prouide for those that are liberall , notwithstanding the feare of after wants . 3 a third helpe is humility , acknowledge our selues vnworthy of those blessings which yet our gracious god hath made vs stewards of , to giue to others . gen. 32. 10. 1 tim. 6. 17. 18. 19. 4 consider we the vncertainty of our life , that if we neglect to day wee may be cut off tomorrow . gal. 6. 10. 5 meditate we daily on the free and and vndeserued bounty of our god towards vs , how seasonably it commeth , how plentifully aboue our desires . considerations and motiues to giue bountifully and freely : are , 1 heereby we come neerest the nature of god. 2 we prouide wisely for our selues , as vndoubtedly being assured that we shall be plentifully rewarded . 2 cor. 9. 10. 11. of the lord. 3 wee make vs more friends of our vnrighteous mammon in the world . luke 16. to further vs to heauen . 4 we giue sound contentment to the receiuer hereby : whom if we should defer , wee prouoke to despayre , murmuring , &c. 5 wee turne that which is vsually a snare , hereby to be a blessing and good foundation against the life to come . luke 16. 1 tim. 6. 19. 6 whatsoeuer we giue vnto the poore , wee giue it vnto christ iesus himselfe . math. 25. 44. 45. chap. vi. a second thing in beneficence is , that we must giue of our owne , that wherewith god hath blessed vs. that is : vve must giue in righteousnesse , psal. 106. deut. 24. 13. dan. 4. 24. psal. 112. vers . 2. 2 cor. 9. 9. mat. 6. pro. 5. 25. 1 chron. 21. 24. luke 19. and that because . 1 it is approued hereby of god : as being the liuely fruit of faith . heb. 11. 6. without which all liberality is theft , &c. esay . 61. 8. deut. 23. 18. 2 hereby onely it will prosper , and benefit the giuer . 3 yea , hee to whom it is giuen can haue no assurance of blessing and comfort , but that it may be a snare vnto him , vnlesse it be giuen in righteousnesse , because he is the receiuer to a thiefe . this condemneth . 1 those that rob the poore , to grease the rich . 2 that hope to make amends for their ill gotten-goods , by a little charity at their deaths . 3 colour their iniustice with cloaks of authority , necessity ; &c. 4 as also such receiuers , as indeed are no better then brokers , and sharers with those theeues . now we giue in righteousnesse . 1 when we giue of our owne , that is , what we haue gotten by holy and conscionable labour . 2 what comes vnto vs by inhetance , gift , &c. 3 and that is then truly our owne which we doe sanctifie both by the acceptance of our persons in the sight of god , as also by daily prayer for the blessing of god vpon it : vnlesse these latter be added nothing is truly our owne . 4 then also a thing is our owne truly , when as we haue gotten it honestly , or it comes to vs by inheritance , &c. so wee imploy it faithfully in some honest calling . and this , 1 reproueth gentlemen and others , that hauing goods & possessions , eyther gotten , or come vnto them by inheritance , thinke their onely end is to spend it in housekeeping , and worse , neuer respecting the poore , otherwise : neyther walking in any calling , &c. 2 generally the prophanes of all that make no conscience of sanctifying the blessings of god , nothing regard how their persons are accepted , onely stand vpon the credit of these things . we give in righteousnesse when we giue where there is best desert , and more bonds to tye vs thereto : heere then , 1 wee must giue to the household of faith . gal. 6. 10. and church of god. and that not for any by-respects , but euen because they are beloued of god. mat. 10. 41. 42. 43. 2 to our country & common parent . 3 to our naturall parents and kinsefolkes . 1 tim. 5. 4. 4 leauing these , we may make a difference , giuing one more then the other , as they are purest in religion , or likeliest in condition , or neerer in bloud . so iacob loued ioseph , ioseph beniamin , &c. gen. 37 gen. 43. 44 , &c. ob. but our sauiours lesson is , we must loue our neighbor as our selues : therfore ther must be no difference in our affections . againe this may seeme to be partiality . an. there may be degrees in loue , & yet all may be loued truly : our sauiour bidding that we loue our brother ; it hinders the quality of our loue , not the quantity . 5 next these are our friends . 6 then our neighbours . 7 strangers . 8 our enemies rom. 15. 24. chap. vii . a third point in beneficence is wisedome : wherein obserue , that first i must prouide for my selfe before others . here then is condemned , 1 community of goods , as if all should be common , none should haue any propriety in any thing , compare the 19. of mat. with the 5 of acts. & the 4. vers . 2 giuing of our patrimonies , and whole estates to the maintenance of idle monkes and friers : which is the best charity of the papists . 1 as being vnfit for such men to manage . 2 vnconscionable for any to giue , because he robs his present issue , and posterity of what the lord hath cast vpon him . 3 he renounceth his right in the heauenly possession : wherof the earthly was a signe . and therefore wee shall finde that the lord gaue straight charge that the iewes should at no hand part with their possessions : if for want they were compelled to sell them , yet they were to redeeme them after , if they were able : if not , they were freely to be restored , and returne vnto them at the yeere of iubily . leuit. 25. 23. 24. 25. 26. 27. 28. 1 reg. 21. 3. 4 he maintaynes idlenesse , and so all kinde of wickednesse . 3 this also condemneth that vaine-glorious and foolish charity of many , who to bee counted maintayners of others emptie themselues , and so bring vntimely and vniust misery : yet most iustly vpon themselues . a second poynt of wisedome is , that we must giue where there is most neede presently , so that without our helpe , life will perish . and that because , 1 this is most impartiall ; when we simply respect our owne flesh , and are not led with any more speciall circumstances . esay . 58. 2 this is most seasonable , because now it doth good : and , 3 generally euery one beareth the image of god , and so we are to relieue him , least in him we reiect god himselfe . math. 25. and this condemneth : 1 those that neglect well-doing in such extremities , vpon pretence that such are forsaken of god , and so to be left to his iustice ; as presuming that if they were gods they should not be left to such extremity : whereas the lord doth this eyther to trie our charity , or shew his extraordinary mercy , &c. 2 those , that cast water into the sea , powring in where there is no want . 3 those , that because they feare they may bestow amisse , therefore they will not relieue at all , much lesse in this extremitie . a third poynt of this wisedome is , that we not onely giue as present occasion is offered , but , that we set apart a moitie of our substance , as the lord encreaseth it , to be as a treasurie continually , as occasion is offered to draw forth for the poore . pro. 5. 15. to this purpose compared to a cesterne , &c. 1 cor. 16. 2. for 1 hereby we shew our determinate purpose to giue . 2 cor. 8. which is discouered by actuall giuing vpon occasions . 2 we prouide for constancy , and scasonablenesse of bounty , as hauing somewhat alwayes ready , and so continue to such end . and this serueth , 1 to reproue those that among their bagges haue forgotten this : or , 2 thinke so of themselues , as that they ought not to let their stocke lie dead , and thinking , whereas they may imploy their stocke for the further maintenance of the poore . hereunto appertayneth , 1 the appoynting of set officers , for the distribution of the almes vnto the poore . these in the primitiue church were called deacons , and are vsed in all reformed churches ; like vnto which are our collectors for the poore . whose office was . 1 to haue a particular catalogue of the names of the poore . 2 to discerne the measure of their pouerty , and to this end to ouersee them weekely , and , 3 so to distribute the reliefe of the church among them , by such portions as may not linger them in a pinching famine , but indeede cheere them , and make them seruiceable to god , the common-wealth , or both . 4 that they should giue an account of this their distribution to the pastors and gouernours of the church . 2. to this purpose ought there a publike treasury to be prouided . 1 not only of those weekely contributions , which are ministred by the saints : 2 as also of those pledges of thankfulnes which are giuen at the sacrament : but , further , euery man is monethly , or quarterly , as he is able , to cast in his mite into the treasurie , for the increase and continuance of the common treasurie , not onely to relieue their owne poore , but if occasion shall serue , to comfort other churches in their afflictions and wants . a fourth poynt of wisedome in giuing , is to keepe within the bounds of our abilitie . that is , 1 first to prouide necessary things for our selues , and so consequently to distribute . 2 to measure our ability , not by what may be , as fearing by giuing to diminish it , but by what is ; so depending vpon the prouidence of god for the increase of our estate , if we bestow on our brother . pro. 11. 24. 3 if the case of the church so require , our ability must come within a narrower compasse : not onely not to respect the time to come , but so farre to enlarge our selues for the time present , as to part with the inheritance of our fathers , and to sell our possessions , for the reliefe of the saints , reseruing some part for our necessary reliefe : and herein also for the time to come resting on the prouidence of god. luke 21. widow . 2 chron. 31. 3. 4. hezekiah . nehem. 10. 32. 33. num. 31. 25. act. 4. 32. reasons , 1 because , as it is a triall of our faith to godward , if we will lay downe our liues for his sake : so , if the lord doe spare vs herein , yet seeing we must suffer with our brethren , therefore wee must manifest our loue by parting with our possessions to their reliefe . 2 if we ought to part with our liues for our brethren sake , then much more with our goods . 1 iohn 3. 16. rom. 9. prouided that this be in times extraornary , and cases of extremity , otherwise we are not bound to diminish our estates . this 1 reproueth all popish charity and profession of wilfull pouerty . 2 as also those that onely of their superfluity doe bestow , thinking it in no sort lawfull to impart their patrimonies to this end , whereas such will make no bones to sell away whole lordships , &c. to maintayne dicing , whoring , &c. 3 hereby the loue of the saints may be tried abundantly . apoynt of wisedome is , that none may be any way dammaged or hindred by our benefice . this may be , 1 when sinne is manifested by the same : as in the maintenance of rogues and idle beggars , which though they can yet will not worke . quest. are not these then to be relieued ? ans. yes , if they begin extreame necessitiy . 2 and be first punished for the breach of the law. 3 and so tied to worke when they are able , that so they may liue of their owne : otherwise both the giuer sins in breaking the law , 2 thes. 2. 12. and the receiuers sinne is maintayned , by nourishing idlenesse , &c. 4 if they be impotent , they are to be relieued at their houses , and not suffered to wander . 2. when our estates are lauished and consumed hereby , to this end we must giue : ordinarily 1 as god encreaseth our estate . 2 as may satisfie onely the present necessity of our brother , that so he may as well depend vpon the prouidence of god as wee . 3 when superstition and idolatry is maintained therby . exod. 23. such is the popish charity , in maintaining iesuits , &c. 4 when idlenesse and vanity is thereby maintayned , and this is the vsuall bounty of our land : whose house-keeping and excesse , what else doth it maintayne , at solemne times , but gaming , and all excesse of sinne ; tending to the hurt both of the giuer and receiuer ? chap. viii . a fourth circumstance and condition of beneficence , that it to be done in faith : that is , 1 the person that performeth it ; must beleeue in the sonne of god. because whatsoeuer is not of faith is sin , rom. 14 ▪ 2 cor. 8. 5. and this , reproueth the liberality & munificence of all atheists , papists and prophane persons whatsoeuer , yea , the hypocrites almes is heere condemned . math. 6. 2 it must be done according to the word , and so all voluntary and conceited charity is also reproued , as also that depends onely on mans law . 3 we must giue with assurance that though man doe forget , yet god will recompence , and aboundantly repay both in this life , and the life to come . 4 to this end we are to ioyne prayer with our liberality . and this condemneth . the infidelity of beleeuers , that doubt of this . as also the prophanes of the world , that expects it not . another note of faith in giuing , is , that we giue , looking for no recompence againe from man , yea , there cast our bread , where there is no likelihood , euen vpon the waters . eccles. 5. this we shall performe if we giue , 1 to the poore , &c. that are not able to recompence vs. math. 5. 2 to our enemies , and such as insteed of good , vsually recompence euill vnto vs. math. 5. rom. 12. pro. 25. &c. and that because , 1 herein we come neerest vnto god , who loued vs when we were his enemies . rom. 5. 6. math. 5. 45. 2 we obtayne a most glorious conquest ouer our owne corrupt nature mastering heereby the pride of ou● hearts ; whose fruit is anger ; and effec● reuenge . rom. 12. 3 we attaine not onely the spiritua● meaning , but the most difficult practis● of the law of god , and so hasten to perfection . 4 heereby also we may winne them or make them inexcusable , or bridl● them at the least . pro. 25. pro. 16. now the loue that we ought to shew to our enemie , is , 1 in heart louingly and heartily to affect him , so far forth as that we desir● euen the saluation of his soule , and s● consequently of his body , &c. 2 secondly in speech . math. 5. 21 blesse them that curse you . 1 sam. 24. 7. 3 in action , &c. doe good to them 1 iohn . 3. 18. exod. 23. 4. prou. 25. 21 2 reg. 6. 14. 19. 21. 4 yea , in that action which may mos● benefit their soules , namely prayer luke 23. 34. act. 7. 60. exception . 1 we must put a difference betweene the cause and the person , the person we must loue , but hate the cause . psal. 139. 21. 22. 2 some enemies are publisht and profest against god and his truth : others priuate to our selues and secret , these we must loue , the other we may hate . 1 cor. 16. 22. 3 publike enemies are either curable , such as will receiue instruction , &c. these we must pray for , &c. or incurable , such as scorne instruction and prosecute the meanes ; these to be prayed against : and so dauid & peter , &c. prayed against gods enemies , as hauing a speciall insight into their finall estates , by extraordinary illumination , and spirit of prophecy , which because wee haue not , therefore we are 1. not to pray peremptorily against them , as if we did iudge them finally , 2. but conditionally , & onely respecting their present estate , where in they do desperately oppose the truth : 3. yea rather praying that by some temporall iudgement the lord would crosse their purposes , and bring them to repentance , then that they might be left to finall vengeance . so these places are to be expounded . 1 ioh. 5. 16. deut. 7. 2. and this reproueth 1 the popish loue , which hold , that we are bound not to hate , but not alwaies to loue our enemies , saue in two cases : 1. when he is in necessity . 2. in the case of scandall ; we giue offence to others in not relieuing him . 2 the practise of the world , which rendreth what euill it may , and pretendeth cause . 3 though it forgiue , yet it will not forget . 4 we must not professe enmity against any . 5 nor speake euill of them , &c. chap. ix . a fift point in beneficence , is , that it be done in loue : that is , that my bounty proceede from a tender heart , in true compassion of my neighbours estate , and hearty desire , to giue him sound comfort hereby : this shall appeare , 1 if i principally respect his soule , and in all my bounty labour the good thereof . 2 when together with my outward reliefe i ioyne louing speech , and sweete behauiour , and make my selfe equall with him of low degree . esay . 58. 7. hide not thy selfe , &c. 3 when together with my well-doing i preuent such euils as are inward : by reproofe , exhortation , &c. 4 and doe it , also to that end , that god may enlarge his bounty ouer him , not to hinder him from further comforts , eyther from god or man. 5 and be not weary hereof , but rather prouoke to aske , then denie being asked . 6 to this end ioyne we prayer to our bounty , that god may blesse it ; else it may proue a curse to our selues , and to the receiuer . pro. 12. 10. 7 and be wee not driuen off from well-doing , eyther by the malice of the world , or vnthankfulnesse of receiuers , or hardnesse of the times , or example of oppressors , but know we that true loue respects none of these . 8 and to testifie our loue herein , we are bound not onely to giue when it is demanded , but euen priuately to enquire and seeke out the poore among vs , ( because the most honest poore will hardly discouer their wants ) and so accordingly minister vnto them . 9 to this end it is not amisse , euen with our owne hands to distribute what god hath enlarged vs to , to the greater comfort of the poore , and better securitie of our almes : not to reserue it to the end of our liues , when wee must part with it , whether we will or no , &c. 10 yea hitherto appertayneth , that we receiue such small tokens as the poore offer vs , to testifie their thankfulnesse , &c. 11 then also doe i giue in loue when i so prouide that my charity may doe good . to this purpose is required . 1 that i giue not niggardly , to linger them in misery , but plentifully , that so i may recouer them out of the estate of pinching famine , and so enable them to strength , and labouring for themselues . 2 as i relieue them thus farre ; so here i must not cease , least health not imployed make way for idlenesse , and so for all manner of sinne . and therefore now i must prouide that idlenesse be preuented , by seeing them imployed in some handie-craft , or such like , wherevnto they are fittest , and if they will not labour not to relieue them . 3 i am bound to testifie this loue by reprouing them for their idlenesse , and furthering them by the helpe of the magistrate to punishment , if neede be , for the same ; yea , i am to supply them with some stocke as their trustinesse shall be , and to watch ouer them brotherly , that they may follow their callings , taking some account of them , and withall aduising them as occasion shall serue . chap. x. a sixt circumstance in beneficence is , that it be constant , and vnchangeable : as pro. 5. 15. herein , best resembling the mercy of god , which is continuall . 2 best trying our faith : and , 3 seruiug most for the comfort , and occasions of the poore , who if they shall be alwaies with vs , then we must not omit to relieue them . this is seene , 1 in relieuing him so often as his occasion shall require , if wee be able ; not putting him off with this ; that he must now seeke elsewhere , but reioycing that we haue still this meanes to sanctifie our estate ; and being glad herein to preuent others . math. 26. 11. pro. 22. 2. rom. 12. 13. gal. 6. because , 1 our god deales so with vs , as often as we seeke , he supplies ; and we must be mercifull as our heauenly father is mercifull . 2 hereby we preuent much distraction and endlesse labour , which otherwise we put him to , in putting him ouer to others . 3 the church is freed from inordinate and idle persons , by this constant contribution . 2 thess. 3. 6. 7. 8. 9. 4 to this end serues that common treasury , to be leauied and stored vp for the poore , of which before . chap. xi . a seauenth thing to be considered in beneficence is the ends thereof , which are , 1 the assurance of saluation to the giuer , who testifieth hereby the truth of his faith . 1 iam. 23. and layeth vp a good foundation against the day of christ 1 tim. 6. 2 is the benefit of the party , both in soule and body , to whom he giueth . 3 the good of the church of god which is hereby both honoured by the maintenance of her members . 2. and prouoked to the like by such examples . 3 and 3. hereby enabled and outwardly preserued , when the word and meanes thereof are maintained . hence followeth the 1 necessity of the maintenance for ministers , 1 cor. 94. gal. 6. 6. 2 the equity of tithes to this purpose . deut. 16. 16. 12. 19. act. 21. 24. not as a matter of almes , but due , luke 10. 7. 1 tim. 5. 3. 4 this beneficence hath good place in the solemne duties of gods worship , as a part and inseparable companion thereof , so 1 it is a part of the sanctifying of the sabbath in generall . 1 cor. 16. 1. 2 a necessary companion of publike thankesgiuings . hest. 9. nehem. 8. 3 as also publike fasts are not well solemnized without it . leuit. 25. 4 it doth accompany the ministerie of the word . nehem. 8. 5 hitherto also belongeth those reuenewes which haue beene giuen to the maintenance , and repayre of the house of god. which howsoeuer in some part to superstitious vses , yet by the godly haue beene well conuerted , and established to such good ends . and so are to be continued and increased , 1 so that we remember we are in the time of the gospell , where lesse outward pompe is required ▪ then vnder the law . exod. 36. 5. 6. hagg. 1. mala. 1. &c. 2 where the lord is to be worshipped in spirit and truth , and not in outward ceremonies & vnnecessary vanity . 3 where we are sometimes to remit of our right , rather then to stand vpon vnnecessary and superfluous maintenance . ezra . 8. 22. act. 20. 33. 34 ▪ 1 cor. 4. 12. 2 cor. 12. 13. 1 thessa. 2. 3. 4. 5. 17. 9. 2 thess. 3. 8. 1 as when the church is in some extraordinary persecution and difficulty . 2 to stoppe the mouth of false prophets and accusers , that condemne the ministery as mercenary , and that they doe all for what will you giue . and this 1 condemneth the vnsatiable ambition and couetousnesse of the church of rome . 2 and generally all such as would bring religion from the heart to the eye , and set vp a pompous and carnall worship . 3 it teacheth all faithfull pastors to be content with a sober maintenance , and to beare a part of the burthen of the church in all the difficulties & streights thereof . 5 and lastly and especially , as aboue all , the maine end is , the glory of god. 1 cor. 10. 31. which we wholy respect by , 1 priuate & secret liberality , not blowing a trumpet , &c. but so that our right hand may not know what our left hand doth , math. 6. 2 this principally reports the humility of the heart , which if it be free from hypocrisie and vaine-glory , it skills not though the gift be open . 3 by thankefulnesse vnto god that hath made vs , not onely able , but wiling to part with our owne , and that in such good order and measure as that we may be perswaded of the acceptance thereof . 2 chron. 29. 14. chap. xii . now because things will better appeare by comparison of their contraries , therefore hauing shewed , the good properties belonging to beneficence ; let vs now in the second place consider of such vices as are contrary to godly and christian beneficence . these are of two sorts . 1 svch as hinder the same altogether . 2 such as corrupt and peruert the power and sincerity thereof . those which hinder altogether are , 1 couetousnesse , whereby we thinke we neuer haue enough for our selues . haba . 2. 2. and so in steed of giuing , rake what we can from others . 2 churlishnesse , whereby we cannot endure to doe good to others , as neglecting society , &c. 3 pride , as thinking our selues worthy of all things , and therefore wee will not part with any thing . 4 enuy , as not enduring the good of another , and therefore wee will rather choake our selues then others shall haue good by vs , nay we will hurt our selues , that we may hurt others . 5 a base account of god and his worship , and his seruants . 2 sam. 25. who is dauid ? 6 distrust in gods prouidence , as if we should want our selues if we should distribute to others . 7 confidence in riches which hath so possessed and forestalled our hearts , as that they haue no corner to admit compassion to others . 8 selfe-loue , as if all were too little for vs , & we could not bestow too much cost on our selues , being onely borne for our selues . 9 voluptuousnes which so imployeth our state , and drowneth vs in pleasure , as that wee regard not the afflictions of ioseph . 10 atheisme , thinking this life to be onely our happinesse , and therefore wee will take our fill , & wholy possesse it our selues , & none shall share with vs therein . 11 vnnaturalnesse , as hauing broken the bands of nature , and so neglecting all duties thereto . 1 rom. 27. 2 tim. 3. 5. 6. those which seeke to corrupt our beneficence are , 1. on the left hand . 1 hypocrisie , whereby we make shew of what we meane not to doe . 2 vaine-glory , doing it to be magnified of men . 3 conceit of merit , as if god were beholding to vs , and we did a worke of supererogation . 4 iniustice , giuing of ill gotten goods . 5 superstition , when we doe good to maintayne idolatry , &c. 6 pollicy , when we do good for a greater hurt , or to procure vnto our selues some greater benefit of men . 2 on the right hand , 7 prodigality , giuing beyond our ability . 8 presumption of gods prouidence hence . 9 neglect of spirituall and ciuill meanes to vphold our estates . 10 vnthankefulnesse vnto god for enabling vs hereto . chap. xiii . further consider we such motiues as may stirre vs vp to the performance thereof : these are , 1 the commandement of god , expresly enioyning the same . galat. 10. math. 6. 2 the examples of the saints that haue beene plentifull herein . our sauiour himselfe though he liued of almes , yet he gaue bountifully . math. 15. 32. so abraham , lot , iacob , ioseph , &c. gen. 18. gen. 19. gen. 47. exod. 2. exod. 18. moses , &c. 3 the benefits that doe redound to gods children hereby , which are manifolde . 1 what we doe here inconscionably , it is accepted as done to god , and christ themselues . math. 10. 40. 41. math. 25. 2 the lord will recompence it , according to the excellency of the occasion which he vouchsafeth to giue , whether greater or lesser , and according to the greater , or lesser measure of saith and loue , wherein the same duties are performed : yet so as the least kindnesse done in truth , shall be requited with manifolde aduantage . gal. 6. 6. 1 tim. 6. 1. hagg. 8. 3 this will be a great comfort vnto vs in the time of trouble . iob. 30. as also a pledge of our recouery out of the same . 2 chron. 31. 1 king. 18. 13. psal. 37. 25. 26. pro. 13. 22. 4 yea , hereby the saints are prouoked and emboldned to pray for mercy for others : and so cannot be denied it . 2 tim. 1. 16. 17. 18. phil. 4. 17. 18. 19. 10. 1 reg. 17. 15. 2 reg. 48. 5 the very wicked haue beene blessed for their beneficence to the saints . act. 28. gen. 42. 43. 44. &c. 6 it is a meanes to establish and continue our estates for euer . psal. 122. 6. 9. 10. to our posterity . &c. pro. 13. 22. 7 yea , an vndoubted pledge of our right , and enioying of euerlasting happinesse . math. 25. 40. pro. 11. 17. 8 the more we scatter , the more we encrease our estate in this life . pro. 11. 24. 25. pro. 28. 27. 9 we make the lord hereby a debtor vnto vs. pro. 19. 17. 10 hereby ill gotten goods are sanctified . ezech. 18. 7. 8. luke . 19. 11 it is the meanes to make our prayers accepted of god. esay . 58. 7. 8. 9. 12 yea , hereby we haue receiued angels into our houses . hebr. 13. 13 obserue we how iob , ezechiah and others , were abundantly recompenced . iob. 42. 14 hereby wee gather much assurance that we are in the fauour of god 1 iohn . 3. 14. 15 we approue our selues to be liuing and true members of iesus christ. 1 cor. 12. iohn . 15. 16 and manifest our selues to be like vnto our heauenly father . iam. 1. 5. 6. math. 5. 17 and doe witnesse that we are pertakers of the holy ghost . 18 we adorne and beautifie our profession . 19 and make our calling sure . 2 pet. 1. 9 motiues hereto , 4 weigh we the vncertainty & danger of riches , and thinke we how by liberality we make them durable and eternall . 5 by liberality to the poore all superfluous expences are cut off in diet , and apparrell , and the like , buildings , plate , and so , much sinne preuented . 6 hereby we shew our selves faithfull stewards vnto god in a right bestowing of the blessings hee hath put vs in trust withall . math. 25. 7 vve make the liues of the saints comfortable , and ease them of many grieuous burthens . chap. xiiii . consider we wisely some helpes and preparatiues to beneficence : and for our better encouragement herein . 1 vve must consider wisely of the poore and needy , that is , iudge charitably of them . psal. 41. 1. 2. 2 hereupon will follow : a taking to heart of their estate , and true compassion thereof . 3 this will be furthered by considering that it may be our case , and so as we would be comforted our selues , we are moued to comfort them . 4 hereupou yet to moue compassion more , we proceed to take notice of their misery , to reason with them of it , to enter into the house of mourning ; and discerne the particulers thereof . 5 hereupon we con●●●ue the necessitie , and equity of doing good , and so are conuinced in conscience , that it must be done . 6 and so as we are perswaded in our hearts , we proceede to seasonable bounty , and so cause the loynes of the poore to blesse vs. iob. 30. 7 to this purpose consider we , that the poore in their neede are true owners of what god hath made vs stewards of . pro. 3. 27. 8 and that wee may be willing to powre out to others , set wee not our hearts vpon these things . psal. 62. 9 consider that these blessings are burthens vnto vs , and therefore by giuing to the poore , we ease our selues of this burthen , and goe lightlier to heauen . 10 yea , wee ease them of their burthen of pouerty , that they may also be more cheerefull companions in our heauenly iourney with vs. chap. xv. obserue we the punishments that are due and haue beene inflicted vpon such as haue fayled in this duty of beneficence , and exercised the contrary sinne of cruelty and vnmercifulnesse . 1 the neglect of this duety hath been punished with famine . hag. 2. esr. 7. 23. mal , 3. 8. 9. 11. pro. 20. 25. 2 the vnmercifull man is vtterly depriued of all comfort in his soule , from god , of all his riches . eccl. 6. 1. & 59. 3 god esteemeth these as vsurpers of such blessings which they doe not sanctifie through liberality . 4 god takes away riches when they are not thus imployed . pro. 11. 24. 5 yea , when they are in need he refuseth to succour them . pro. 13. 21. zac. 7. 8. mich. 3. 1. 2. 3. 4. 6 if we doe not hinder what we may the cruelty of others , there is grieuous punishment threatned . pro. 24. 10. 11. 12. 1 sam. 14. 45. 7 this want of bounty is a meanes to shorten the dayes of men , as pro. 55. 23. psal. 140. 11. 12. psal. 11. 26. 8 heereby men doe expose themselues to the curses of the poore . pro. 11. 26. exod. 22. 23. 24. which god will take notice of and auenge . 9 yea , this is the meanes to bring a curse , not onely on themselues , but on their posteritie . psalm . 109. 6. nehem . 5. 10 sodaine death is likewise a fruit of this sinne . 1 sam 25. 9. psal. 73. 19. 20. 11 yea , it is the cause of a most shamefull and dishonourable death . ierem. 22. 13. esay . 14. 3. 4. 5. 6. and that such shall become a prouerbe , and by-word to all posterity . abac ▪ 2. 6. 12 this was one of the sinnes , for which sodom was so destroyed . ezec. 16. 49. & the old world drowned . gen. 6. 13. 13 the vnmercifull person is no better then a rotten braunch cut off from the true communion of christ , howsoeuer hee be in the church , and in shew a member thereof . 1 cor. 11. 1 tim. 6. 5 14 the couetous person shall not inherit the kingdome of heauen . 1 cor. 6. 10. ephes. 5. 5. psal. 17. 14. 1 tim. 6. 9. 10. psal. 69. 22. iam. 2. 13. iudgement mercilesse . math. 25. 41. 42. 15 hereby a wicked man doth most resemble his father the diuell ; iohn 8. and so hath his condemnation already . 16 it transformes men into bruite beasts : so the holy ghost calls oppressors . amos 4. psal. 10. to a lion , &c. chap. xvi . heere then is a glasse for diuers sorts of men to looke their faces in . 1 for those that rob their ministers in tithes and offerings . mal. 1. 2 that deny contributions to the poore , and enlarge not towards them . 3 for officers in corporations , who are put in trust with legacies giuen to the poore , that they imploy them to the best aduantage . 4 for such ouerseers of testaments , that they licke not their owne fingers , but faithfully distribute . 5 for masters of hospitals , that they make not their places matter of preferment , but indeed , as they were first intended , places of bounty , &c. 6 for almoners , &c. that they beare not the bagge as iudas did , and thinke the cost ill bestowed that is imployed on christs poore members . 7 for euery priuate christian to make him friends of his mammon , &c. chap. xvii . lastly obserue we such lets and tentations , as satan vseth to hinder this duety , and how we are to ouercome the same . of tentations . 1 concerning their owne estate : satan alledgeth , that they are our owne , and therefore we may dispose them as we list : and why not wholly for our pleasure and profit ? 2 they are no otherwise our owne , then that wee are gods stewards to dispence them according to his word , which seeing it commandeth vs to imploy them on the poore , therefore we may not lay them all on our owne backes and bellies , least they proue nothing lesse then goods vnto vs. but all is little enough for my selfe , ( may the miser reply , ) charges are so great , and gettings so rare : and therefore though i haue more then many thousands , yet i haue enough to doe for my selfe . 1 if thou which hast such abundance , hast tittle enough for thy selfe , how little then haue they , that haue nothing to take to ? 2 if god then will prouide for these , doest thou doubt , by obeying gods commandement in relieuiug these , to be scanted ? 3 who hast already experience of gods mercy aboue these , and if thou beleeuest shalt see greater things then these . 4 and hast this abundance giuen thee , to impart vnto these , that by this means thy store may be increased . feare not thou want where god commands to distribute , and beleeue the promise , that thou shalt haue plenty . 5 and as god restrayneth his hand in such scarce and miserable times , so restraine thou thy vnnecessary expence in apparrell and diet , and so thou shalt haue yet to spare , for thy needfull brother . 6 and liue here by faith , and not by sence , so shalt thou be encreased , though thou mayest feare the contrary . if i should giue to euery one , i may soone giue all away , and so i shall make my selfe a beggar . 1 god would haue thee in giuing first to prouide for thy selfe , and therefore thou maist not giue to all . neither 2 god hath so enlarged thee , as that thou canst giue vnto all , and therefore he requires no more then for what he giues . 3 thou art to giue onely to such , concerning whom present occasion is offred , in discouering their present necessity , and so much onely as in good discretion is meete , vpon such speciall occasion . 4 thy rule here must be thy ability , and from thy loue to thy selfe must proceed thy loue to thy neighbour . chap. xviii . of tentations concerning care of our posteritie . i but ( saith satan ) thou must prouide for thy posterity . 1 tim. 5. to leaue them portions , they are neerest thee , &c. 1 thou shalt best prouide for them by sanctifying thine estate , and laying vp for them in the treasurie of the poore . 2 as also by leauing the care of them to god , in the obedience to his commandement : who eyther will so blesse thy beneficence that thou shalt be able to leaue them sufficient : or if necessary occasion require thy further employing , or the lord hereby haue a purpose to try thy faith : know thou , that the posterity of the faithfull are the lords portion , and he will see them prouided for abundantly . 3 no scripture enioyneth vs to leaue a set portion to our children : that which is implyed thereby is , that wee be not guiltie of neglect and carelesnesse herein . 4 the best patrimony parents can leaue their children is true godlinesse . psal. 37. 26. psal. 112. 2. 5 and therefore so to prouide for our children , as that wee neglect this principall duety of charity , is to betray our children , and expose them to all misery . psal. 109. 6 yea , hereby parents commit a double sinne . first in not taking a right course for the prouision of his children . secondly , hereby also he prouoketh his children to esteeme more their earthly , then their heauenly patrimony , and so with the cadarens , to preferre their swine before iesus christ. 7 because the children of rich men are vsually gracelesse , &c. therefore it is farre better to be a father to many orphanes , or fatherlesse children , in feeding and cherishing them , of christian loue and pitie , for the lords sake , who professeth himselfe a father vnto them , then to leaue the greatest abundance that may be to such children of a mans owne , as for want of grace shew themselues so lewdly minded , that they will wantonly and vnthriftily spend all that shall be left vnto them . and therefore it hath beene the practise of many godly christians to supply for the present , where there hath beene neede in gods church . as for their children , they haue rather in their life time put them to honest trades , whereby they might be able to liue of themselues , then to leaue them any great portion after their deaths . 8 the summe is , that we know the commandements of god are not contrary to each other : as if because the lord bids vs prouide for our families , this did contrary that other commaundement , to distribute to the poore ▪ but rather that the one is a meanes to the performance of the other . they both implying frugality , and conscionable cariage in our ciuill callings : by which wee shall be inabled to both these duties , and each of them furthering the other : namely , that in pitying the poore , wee shall prouide for our family , because there is an extraordinary promise of god to such beneficence , and in carefull prouiding for our family , we shall also be moued to relieue the poore : because they are our flesh also , esay . 58. so that in trueth he doth not prouide truely for his children that respects not the poore : neyther doth he wisely respect the poore , that is not moued to begin at home , because he cannot continue herein . but yet satan replyes further . thou hast daughters as well as sonnes : these will not be preferred without portions , their bringing vp will becostly , &c. my daughters vertue and godlinesse shall be her best portion , which that she may be furnished withall . her education shall be such , as may humble her , and subdue the corruption of nature : little cost will serue this turne . as for a portion of goods , hee that will haue my daughter shall giue mee somewhat for her . so was it among the iewes , so it was among the saints . if her vertue will not marry her , a portion will rather marre her marriage : for so long as it lasts , so long shall my daughter be beloued , and it is not my daughter , but her portion that shall be maried . and seeing my purpose is that my daughter shall haue the blessing of mannage , therefore i will rather make choice of a man who will take my daughter for loue , and if there be loue , there will be no lacke : and what neede then my portion ? notwithstanding i will respect my daughter in her place . my god shall first be honoured with my substance , and next his poore saints , my daughter if she stand more in neede then they , shall not want necessary comfort ; otherwise she shall depend on the prouidence of god , as i haue done , and what is her portion she shall haue it in her place . chap. xix . other tentations there are in regard of the pretended vnworthinesse of those that stand in need to be relieued . 1 satan obiects : that hereby many shall be , first maintayned in their idlenesse . secondly , which will be hurtfull to the common-wealth . 1 though it be a sinne for the poore , &c. to liue idlely , yet my entent is not by my liberality to maintayne them in sinne , but relieue their want , and so to obey the commandement of god. if they abuse my mercy , it is their greater sinne . 2 yet that they may not abuse it , i will see they shall be set on worke , if they be able , if not i will relieue them that they may be able , and then if they will not worke , they shall not eate . 3 because i haue not authority to set them on worke , therefore i will acquaint the magistrate , who will supply in this behalfe . 4 and what is in my power shall not be wanting : namely , godly exhortation and admonition to leaue their sinne , as also more sparing reliefe , as a kinde of punishment of their idlenesse . by this meanes i shall performe reliefe both to soule and body . seeing some poore folkes are suspected of witchcraft , and some conuinced , shall i therefore giue to those ? if they be but suspected , then they are to be relieued , because charity is not suspicious . if conuinced , yet i am to relieue them , because hereby i shall heape coales on their head : and still they are my flesh , yea hereby i may be a meanes to bring them to repentance . but if i giue them , they by this means haue power ouer me , &c. if i accept of their company , and yet suspect them to be such , and so for feare , that they may not hurt me , doe giue them , then it is iust with god to punish my infidelity . but if they haue extreame neede , and so are relieued not of feare but loue , because my flesh , i shall eyther preuent their malice , or all will be for the best . but satan replies . though thou giue them neuer so much , they are neuer the better , for it all goes downe the throat , it is little seene on them , they haue still as much neede as euer they had , and therefore it may seeme that god doth not blesse it vnto them : and therefore secretly seemes to forbid thy charity towards them . 1 indeede to giue vsually , as the world , doth sparingly and miserable , rather to linger on a pining state then to set the poore on their feete , as wee say , that they may be able to worke for themselues : this as it doth them little good , so it is not accepted of god , who willeth vs to giue , not sparingly , but plentifully . 2 and therefore i will giue , that it may doe good , with a large hand , as god hath giuen , to set them vp , and prouide them of some stocke , and withall to see to their following of their calling , and thriuing therein . 3 if for all my paines and cost i yet see them neuer the better : yet heere is my comfort : that god accepteth my purpose , and my faith is heereby more tried : that i cast my bread vpon the waters . 4 yet if still i see that no good will follow , but rather my bounty is wilfully abused , to be a cloake for sinne ; here i may lawfully change my soyle , and sow my seede where there is better hope . 5 and yet rather then the vilest should perish , i am bound and wil relieue them , though he sinne in receiuing ; yet i shall not sinne in giuing : and my well-doing shall returne into mine owne bosome . oh but ( saith satan ) the poore are the most vnthankfull wretches that may be , and therefore what comfort canst thou haue in relieuing them ? 1 i doe not relieue them , that they may be thankefull , but because god hath commanded so , and promised to recompence , whose faithfulnesse shall content mee , notwithstanding mans vnthankefulnesse . and 2 if i should seeke praise of men , i should dishonour my god , and therefore it is his mercy that men should be vnthankefull , that so i might giue him the whole glory of the worke . yet 3 though i finde men vnthankfull , yet let me not cease to doe good : for hereby i shall in the end ouercome euill with good . rom. 12. seest thou not ( saith satan ) what dissemblers these professors are , while they haue neede of thee , who so holy as they , but yet when their turne is serued , they embrace the world . and therefore , seeing thou knowest not who are the houshold of faith : nay indeede ; canst haue little hope , but rather to maintaine hypocrisie , cast not away thy mony , &c. 1 though men may deceiue mee , yet my god will not . 2 and therefore my well-doing is not cast away , though the person may be a cast-away . 3 it may be i may win him hereby : if not , i make him without excuse . 4 and what know i whether i may not adde sinne to sinne : first in not relieuing him : secondly , in iudging him an hypocrite , seeing the sinne of hypocrisie is so hardly discerned ? 5 howsoeuer , the person may be : yet will i not be cast off from doing good vnto him , because it is not for his sake , but for the lords cause , that i doe it , who will accept my single heart herein , ●owsoeuer he may punish the others hypocrisie . 6 lastly , if i should play the hypocrite , in not giuing where god commands , vpon such and the like pretences , where as indeede my wretched and couetous heart is the cause thereof : what will it aduantage mee to complayne of the hypocrisie of others , seeing therein i doe condemne my selfe ? and this will be the issue , that hee will one day condemne me of hypocrisie for not giuing , who now pretends his hypocrisie , as not worthy to receiue . chap. xx. other tentations whereby couetous men would excuse one charge with another . hearken i pray how satan assa●●ts them . 1 vvhat art thou not charged sufficiently with expences for the common-wealth , and to the prince , how many occasions are offered to draw mony from thee ? is not this sufficient for one , are not these to goe for beneficence : and may they not excuse thee to be more sparing another way ? nay , doest thou not giue ( as thou art ceased , ) weekely contributions ? doest thou not moreouer giue some almes at thy doore , and what more can they require at thy hands ? i call to minde my offences this day : indeede it is vnmercifulnesse that is the especiall meanes to draw downe iudgements vpon the land , as famine , wars , &c. and i cannot excuse my self herein : and shall i seeke to remoue the iudgement by the encrease of my sinne ? shall i help forward he affliction by my vnmercifulnesse ? 2 if god hath enabled mee to doe the greater good , namely , to relieue my prince and country , shall i disinable my selfe to doe the lesse , seeing the charges of the prince are so moderate and conscionable ? 3 if my prince be partaker of my goods , &c. is it any more then is due vnto him ? nay , owe i him not my body goods and all ? and doth not he plentifully make me amends by the benefit of the law ? may i not ease my selfe ? nay , do not rich men beare least of this burthen ? is not the protection of the prince a sufficient recompence hereof ? am i not hereby better enabled to doe good to others ? 4 besides , what triall is this of my bounty to doe that which is due ? nay what will be exacted of mee whether i will or no ? ought i not therefore to doe good otherwise , where it is in my choyce ? 5 if the lord offer extraordinarie publike occasions : this shall not hinder me to shew my willing minde : what i am able ( god willing ) i will beare a part in the burthen , and ease the affliction . 6 as for determining what is sufficient it is not in my choyse where god commands the contrary , and therefore i may not neglect the poore , though i thinke i am sufficiently charged elsewhere , seeing the same god that commands , will enable me to performe . 7 and what if i giue weekely to the poore ? this i am compelled to : and what triall is heere ? this i may doe of vaine-glory : and where is then my reward ? doth not my god daily giue ? doth hee stint his mercies ? is not his hand continually enlarged ? and shall i shut my bounty ? where he offers occasion ? 8 as for the almes that is giuen at my doore , this is wrung from me , and done vsually for custome : i must moreouer visite the fatherlesse , if i will be truely religious : and seeke out where i may doe good , not onely be sought to for it . 9 it is not what man may require or be contented withall , but what my god requires and enables me to performe , my conscience witnessing herevnto , and occasions offered to manifest the same . a second tentation that sets vpon vs , in this kinde , is drawne from 1 such contributions and layes as are leauied about the church , for reparations . 2 that which goes out towards the maintenance of the ministery . 3 for bread and wine at the communion , &c. hereupon satan vrgeth thus . god is a spirit , and he will be worshipped in spirit , what then neede so much about outward decencie and comelinesse ? 1 why should the ministers take tythes in these dayes ? this is iudaisme , which they say , is abolished ; 2. why ought they not to labour with their hands , as the apostles did , to ease the charge of the people . 3 why will not a reading minister serue the turne , who will serue for lesse ? seeing thou mayest as well edifie by him , as by a preacher , whom thou canst not vnderstand , who will seeke to curbe thee , and crosse thee in thy pleasures ? and if i must needs be charged with all these , is not this great liberality ? can you require more at my hands ? for answere hereunto . 1 know wee that spirituall worship cannot be performed publikely without the helpe of the body : for which , seeing there must be a set place of gods worship ; therefore it is fit it be so prouided , that not onely the body be sheltred from iniury and danger , but fitted also by decency and order to the seruice of god. 2 which seeing it may be done without excessiue charge , therefore much the rather ought conuenient cost to be bestowed hereupon . 3 and if the lord be at the cost to bestow his sonne vpon vs , is it not reasonable that we should be at the charge of such sacramentall signes as may represent and seale vp the benefit of our saluation vnto vs ? 4 as for tithes due to the maintenance of the ministery , howsoeuer they were inioyned by the ceremoniall law , yet the equity of them is morall , and so to continue for euer . 1 because they were paid by the law of nature , before euer the ceremoniall law was instituted . heb. 7. 9. 10. 2 they are not now required to be paid in any ceremonious or figurate respect , but as a morall duty , to the vpholding and maintenance of the diuine worship , according to the affirmatiue part of the second commandement , of the first table : and as a duty of ciuill honour and iustice , according to the fift & eight commandement of the second table . 3 as the sabbath remaynes , though the ceremony be changed , so ought tithes to remayne for the maintenance of the ministery , to the sanctifying of the sabbath , the ceremony being remoued . 4 vnlesse the christian magistrate ( in whose hands the ordering of such things doth lie ) shall determine of a like bountifull and constant course for the set maintenance of the ministery . as for the example of the apostle paul in working with his owne hands . 1 there was no other of the apostles but he , that did so . 2 he presseth none to doe the like by his example , vnlesse vpon very speciall and extraordinary occasion as 1 cor. 11. 7. 8. 9. 10. 3 nay as allowing a certayne and setled course of maintenance , he preuents & meets with this vnkinde obiection of this kinde of people , as 1 cor. 9. 1 tim. 5. 17. 18. 4 besides the times then and now are different . 1 then the church was in her cradle , now shee is in her growth , then not established by the magistrate , who is the approuer and confirmer of the maintenance of ministers , as now it is . 2 then the apostles were furnished with extraordinary gifts of miracles , &c. to procure and compel extraordinary maintenance . act. 5. now these gifts are ceased . 3 then mens hearts were inflamed with the power of godlinesse . for then happy was hee that could lay downe his possessions at the feete of the apostles . but now the forme of godlinesse hath bred coldnesse of compassion , so that glad is hee that can withdraw from the ministery . 4 there the zeale of teaching subdued men to the church . now the zeale of teaching , because the haruest is well in , driues hypocrites out of the church . and winnowes the wheat into a narrow compasse . and therefore if the ministerie should not haue a set maintenance , seeing it necessarily prouokes enmitie , and maintaynes such opposition against the world , little voluntary deuotion would appeare . lastly , let these consider what their forefathers haue parted with to the queene of heauen , and the golden calfe , &c. ier. 44. exod. 32. and see whether their blinde deuotion will not condemne this repining of their children to maintaine the sinceritie of gods worship . nay let them wisely consider whether they spend not more vnnecessarily and wickedly vpon the idols of their belly and backe , then vpon the maintenance of the worship of god. and if they can content themselues with a leuite that wil serue for ten sheckels , and a suite of rayment , because they will not be at the charge of the preaching of the gospell , let them looke to be serued as micha was , their leuite will be the man to betray their soules , through ignorance , prophannesse and the like , and if he can finde a better master , their hireling will shew them a fayre payre of heeles . chap. xxi . another tentation which satan hath to hinder true bounty and liberality to the poore , is from pretence of such expences as are wastfully imployed in keeping great excesse at christmas , &c. wherevpon he inferreth that the poore being fufficiently relieued the in , they may be excused all there yeere after : and so hath brought it to passe among great ones generally , that so they keepe iolly rout and riot at that time , they priuiledge themselues from further hospitality . for the encountring of which tentation . 1 know they , that this solemnity of feastings at that time , is one of those works of supererogation which one day will be brought within the compasse of that quere . vvho required these things at their hands . esay . 1. 2 admit it were lawfull to vse such excesse at that time , yet is it farre from true bounty . 1 because the poore haue least part thereof , they are no fit guests at these times , especially religious poore will marre the sport . 2 what they haue is not wholesome and of the better , but the refuse , that which the dogs and swine doe leaue . 3 they haue it also with sauce of swearing and cursing , and that is farre from sanctifying the deuotion vnto them . 4 the glut that they haue at such times , makes them more greedy & dainty , yea , more idle , and vnfit for their calling , and spare diet all the yeere after . 5 that which they then haue , will not maintayne them all the yeere , as they must be relieued . nay . 6 vsually to maintayne such bacchus feasts , the poore are racked , and fined and grinded to powder . 7 and this charity is also subiect to such vanity and ostentation , as that happy it is , if it hath it reward in this life . and therefore , seeing what is wastfully spent at such times would maintayne many poore , euen a whole yeere , it were much better to abate such vnnecessary expences , and so at conuenient times to distribute to the necessity of the saints . besides these tentations , consider we certain maine pollicies of satan , whereby he hath in these late daies , euen stockt vp liberality , and vtterly abolished the same . chap. xxii . the first maine pollicy which satan hath vsed in these latter dayes to preuent liberality , is , enclosing of grounds , &c. by which his drift is , that the people of god being turned out of their dwellings might so perish through the vnmercifulnesse of the weather , & so the land being dispeopled , these cormorants might riot freely , no more might be troubled with the cries of the poore , might themselues wholly consume , that they call , their owne , without enuy or controulement , and so fat vp themselues against the day of slaughter . ier. 12. 3. for remedy of which mischiefe i would such did consider these things . 1 that the rich and the poore goe together , the lord is the ordayner of them both . if the lord had not seene it fit they should be together , he might and would , no doubt , haue made all rich . pro. 22. 2. but as our sauiour saith , likewise the poore wee shall haue alwayes with vs. to what end i pray you with vs ? surely , 1 that the poore might be a means to humble the rich : and 2 the rich might be a meanes to comfort the poore . 3 that so the loynes of the poore might blesse the rich . 4 and the fleece of the rich might cloth the poore : and so of either , such as doe belong to god might by this means further each other vnto god. and as for such as doe not belong to the election , the lord hath also appointed this mixture of the poore with the rich , for the contrary end : namely , 1 that the estate of the poore might breede contempt and hardnesse of heart in the rich . and the oppression of the mighty might nourish discontentednesse and worldly sorrow in the poore . that the poore hereby being often prouoked to spoyle the rich . the rich might be enraged to make hauocke of the poore , and so the iustice of god wonderfully accomplished in making each other the instrument of their destruction . and yet all for his glory and good of his children in purging a land hereby of much corrupt bloud , and out of euill manners establishing good lawes , yea hereby proceeding for the better execution of them . and therefore , know we that they which by enclosures would roote and weary out the poore . 1 they fight against gods ordinance , and therefore they shall not prosper ; as may appeare by the visible iudgements of god daily brought to light vpon such nimrods and deuourers . habac. 2. 2 they are enemies to religion , and the worship of god , being occasions that the houses of god are laid waste & conuerted to barnes , stables , and kennels for hounds , whereby atheisme & prophanenesse is set in the seat of the scorners . 3 they are also enemies to the common-wealths : first , in decaying tillage , which maintains labour , and so keepes in humility : so that in steede therof , idlenes and pride is maintained . secondly , in decaying the people , which are the glory of the prince , & strength of the land wherevpon the land is exposed to the spoyle of the enemy , as also ciuill wars are hereby oft times occasioned , & the famine , pestilence , &c. procured . thirdly , hereby also the estate of princes is endangered : in that great ones hauing now no inferiours to be humbled by , through the insatiablenesse of pride and ambition grow to enuy , and so to leauy at the highest : whereupon proceeds treasons , and subuersion of kingdomes . 4 our neighbour is many wayes exceedingly iniuried . and that 1 as being outlawed , and depriued of the common benefit of habitation . 2 driuen most inconscionable to the cursed estate of beggery . gen. 4. 3 compelled euen to steale , and so the author of his owne destruction . 4 depriued of the publike benefit of gods worship . 5 forced to a most discontented and desperate estate . 5 the greatest wrong of enclosing , redounds to the authors themselues . because , 1 they exclude themselues out of gods protection , in excluding the poore out of their protection . 2 they lye open to gods heauy curse in this oppression of the poore . 3 they depriue themselues of the vse of charity , whereby they argue themselues to be no better then infidels . 5 as also they strip themselues of the vse of society , and so grow sauage and brutish . 6 they also exclude themselues from the necessary protection of their owne flesh . 7 and arme the same with crueltie against them . 8 hereby they make way to pride , and all kinde of impiety . 9 as also they doe expose themselues to beggery , &c. 10 and not onely so , but their posterity is lyable to the curse , and so to desolation . and that we may grow to an healing of this euill : consider we wisely the causes hereof , which are : 1 atheisme and contempt of god , for if wee were contented to be vnder god , and did acknowledge we held of him , we would then suffer others to liue both by vs and vnder vs. 2 pride , which cannot endure eyther equall or inferiour . 3 couetousnesse , as if all were too little for our selues . 4 distrust of gods prouidence , as if god were not able to prouide for vs , if so be that others liued by vs. 5 hatred of mankinde , in that we cannot endure his presence and society . 6 inordinate loue of this world , and these corruptible things . 7 setting vp our rest in the happinesse of this life . 8 as also a secret renouncing of the heauenly blisse . 9 enuy of superiours and discontentednesse , which are forerunners of treasons , &c. 10 a bloudy and cruell minde deuoyd of all remorse and pitie . 3 obserue we the particular remedies of the same , vvhich are eyther . 1 inward , concerning the reformation of the minde . 2 outward , reforming the party . outward are these , 1 sincere loue of god , whom wee haue not seene . 2 consideration of our wants and infinite occasions , and then wee shall see that he is a very meane one , whom wee may not stand in neede of , and therefore despise we none . 3 contentednesse with our estate , and so shall we endure the poore to liue vnder vs. 4 remember we the day of account , that as now we would haue all , so we must giue vp the larger account , and thinke we if it were not much better to haue others to ease vs ? 5 know wee that so much as we exceed in enclosing and coueting , so much we doe detract from the holy vse of gods blessings , and so shall be guilty of cruelty against our selues , because wee shall want whereon to imploy them . 6 meditate we on death , &c. when all our glory shall be confounded , that seauen foote long at most must contayne vs. 7 record we the curses of god which are threatned and executed against ioyners of house to house , &c. esay . 5. hab. 2. mich. 3. &c. the outward remedies are , 1 frugality in apparell and diet , whereby being good examples to those with whom we liue , as wee shall not be driuen to spoyle them , so not vsing them as instruments of our lusts , they shall not lye open to our cruelty . 2 care , that wee and our tenants prosper in religion and honesty , for the neglect of these , and contrary , bolstering of them in sinne , is an occasion to make vs tyrannise ouer them . 3 conscionable obedience in our owne persons to those that are set ouer vs , so shall wee continue mercifull to those that are vnder vs. 4 conuersing louingly , &c. with those of the lower sort , inuiting them to our society , tables , &c. 5 maintenance of tillage . 6 moderation of hunting , and such outward pleasures . 7 necessary prouision by musters and trained souldiers , against the dayes of warre . 8 progresse of princes , to view their people , and reioyce them by seeing their faces . 9 wholesome lawes against depopulation , and conscionably executed . 11 the estimation of the subiect with the prince , and pretiousnesse of the life of man is a speciall meanes hereto , whose example will be the best law to those great ones that are vnder him . chap. xxiii . a second enemy to charity is excesse in diet : eyther by 1 gluttony , or 2 drunkennesse : whereby 1 selfe-loue being nourished , and 2 the flesh pampered , and 3 sinne growing insatiable . 4 and so others drawne into the same excesse . 5 and our estate wasted , &c. hereby 1 the loue of our brother groweth cold . 2 their bellies are pinched . 3 and all being thought too little for our selues , euery thing is thought too much for others . 4 and that which wee impart to others , as the intent is to draw them into fellowship of sinne ; so hereby not onely they become thieues to their families , but draw downe the iudgements of god vpon them , as famine , &c. 6 yea , in that hereby our estates are wasted and consumed : are not great ones hereby driuen to the spoyle ? and who more likely to be spoyled , then those that haue beene instruments in sinne ? 7 carnall loue doth most vsually end in extreame hatred . 2 sam. 14. and so the weakest goeth to the wall . 8 and how can we but be cruell vnto others , when we are not mercifull to our owne soules . and therefore 1 in vaine doe epicures boast of false liberality . 2 and extreame cruelty is the best fellowship of drunkards . 3 little comfort in that speech , that a belly-god is no mans foe but his owne , seeing he is an enemy to god , to his neighbour , to the creatures , and his owne soule and body . 4 lesse warrant therein , that they spend but of their owne , seeing their spending is abuse , and abuse makes it not their owne . 5 and for the cloake of hospitalitie , what shall it auaile , seeing the poore are more pinched : and fat hogs are onely fed vp to the slaughter . learne we in the second place to remedie this euill : and that 1 by enforming the iudgement aright , concerning our liberty in these things . here first know we that what liberty and lordship we had ouer these things , was vtterly lost in adam , so that by nature the best are slaues to the creatures : being so farre off from any right ouer them , or ability to vse them well , as that our best right in them is , that they are executioners of the diuine vengeance against vs , and our best vse is by abusing them to prouoke them to a more speedy and sharpe execution thereof . 2 consider we hence that it is not because we haue most of them cast vpon vs , therefore we deserue them , and so haue power to vse them well , seeing vsually they are the wickeds portion in this life , to fatten them vp to the day of slaughter . psal. 17. 14. ierem. 12. 3. 3 neyther if we are scanted of them , ought we to flatter our selues , that wee are beloued of god , in that he diets vs of these things : seeing it is a punishment of sinne to be stripped of these comforts . deut. 28. ioel. 1. psal. 107. and therefore , that we may vse them aright , wee are to seek for the recouery of our right in iesus christ , who being giuen vs of the father , doth giue vs with him all good things else : so that in iesus christ we are restored againe both to our lordship ouer the creature , and holy liberty also to vse them aright for gods glory , and our eternall saluation . now being restored to an holy liberty in these things , we are to know in the second place , that this liberty is bounded within these limits . 1 we must in all these things ayme at gods glory . 1 cor. 10. 30. and therefore so to vse our liberty in diet , as first , may especially further the sanctifying of the sabbath : secondly , and fit vs to all holy duties : thirdly , may empty vs of carnall loue to , and confidence in , the creature : fourthly , may keepe still our power and liberty ouer the same . 2 in the vse of these outward things , we must haue respect to the saluation of the soule . and therefore , we must first sanctifie them vnto vs , that the soule may haue aright in them , and grace to vse them holily . 1 tim. 4. 4. 2 wee must discerne that in the vse thereof , the soule be especially furthered . 1 as discerning insufficiency in them to satisfie the soule , and therefore being weaned from the loue of them , euen by the vse thereof . 2 and yet discerning in the least of them , a pledge of gods loue , & so being contented with our owne , and returning the strength vnto our god in more conscionable obedience . 3 still being prouoked by experience of gods prouidence in these things , to hunger after the best graces . 4 and communicating , euen of our ●ittle , to the good of others . iob 31. 5 abstayning from our liberty herein , that wee may be fitter for heauenly duties . 6 seeking rather to satisfie necessity then the eye or palate . 7 and still when the body is satisfied , discerning the soules want . and 8 redeeming wisely the one with the losse of the other . 3 we must in the vse of these things , respect a common good : and therefore , 1 to be ordered herein for the quality of our diet , by the authority of the magistrate , as also , 2 as occasions shall serue for the measure thereof . 3 vsing that which our owne country best affords , and most cheape . and lastly being lawes vnto our selues , where otherwise we may exceed , not considering what our purse can doe , or our callings will allow , but wherein we may best be examples of frugality to others , and best able to maintaine the common charge ; especially may be a meane to stand in the gappe to keepe out the common scourge . chap. xxiiii . a third enemy to bounty is , pride , and excesse of apparrell . as not onely exceeding herein our callings . but also stretching beyond our abilities , putting euen whole lordships not so much vpon our backes , as vpon our shoes , yea sometimes our very garters and shoes-strings . and so hence follow racking and turning out of tenants . eating out of hospitality . running deepe into the tradesmens bookes , yea , vndoing of them . maintenance of all riot and excesse in sinne , &c. in fine , the prison , and beggery . the remedy is partly , as before in diet , concerning the generall : vnto which we may adde these following in particular . first that we vse such apparell as may best serue to expresse and adorne our christian callings , furthering to mortification and abasing of the flesh . and secondly such as may serue to maintaine humaine society , by keeping the common fashion of the country , and such as beseemes our seuerall places , in the common-wealth . esay 3. zeph. 1. wisely admitting such ciuil distinctions , as by the wisedome of state are deuised , both for ornament , and difference of callings . auoyding , as on the one side slouenly and brutish attire , so on the other , curiosity and precisenesse . and reiecting all diuices , to adulterate nature ; making vs faire ; straighter , &c. as painting , &c. and so endeauouring to expresse all modesty and grauity therein . chap. xxv . of hunting , that it is an enimy to liberality : and how many waies . with the remedy thereof . and first , that hunting is an enemy to liberality appeares , because , 1 it entendeth too much the satisfying of our owne pleasures , and so hindereth from respecting the necessities of others , 1 cor. 13. 2 tim. 3. 2. louers of pleasures , and without naturall affection , goe together . 2 it with-draweth naturall affection from our owne flesh : and conuerteth it to dogs , so that it were better to be a huntsmans dog , then his poore neighbour . 3 it breedeth vnnaturallnesse and cruelty , in that the sport thereof is in shedding of bloud , and bathing their hands therein , wherevpon it commeth to passe , that by degrees the blood of the poore is as little regarded , as the blood of a beast , yea it maketh more delight in the company of beasts , then to conuerse with men . 4 hereby gentlemen are prouoked to racke their tenants and spoyle the poore , to turne them out , &c. euen to maintayne stables for their hunting horses , and kennels for their hounds . 5 also much good ground is restrayned for the maintenance of such wilde game , which otherwise might be conuerted to tillage for the relief of the poore . 6 much good graine is consumed in maintenance of deare , and dogs , which the poore ought to be relieued with . 7 yea , gentlemen thinke themselues excused from reliefe of the poore , in that so many quarters of graine goes out to such pleasurable prouision . 8 yea , much graine is spoyled on the ground by the vnreasonable pursuit of this vnbridled sport . 9 herein also much precious time is so wasted and rioted , that the estate of the poore cannot be entended , and looked into : much lesse relieued . 10 for this abuse of creatures , the lord many times punisheth a land with famine , and so the poore are further pinched for the offence of the great ones . 11 yea , the poore hereby are so grieued and enraged many times , that being thus despised aboue wilde beasts , they grow wilde and outragious , and so giue such bloudy hunters euen their fill of blood . the remedies hereof is , 1 that we be able to discerne of the true bounds of our christian liberty : that so wee doe not turne the same ; as an occasion of wantonnesse . gal. 5. 11. 2 that wee consider of the pretiousnesse of time , and so learne to redeeme it , in making sure our election . ephe. 5. 16. 3 consider wee wisely whether wee can make one corne , &c. or hayre , &c. and then lay we it to our hearts , what a grieuous sinne it is to riot and wast out so many creatures of god : yea wilfully to kill such seruiceable horses , &c. 4 know wee that hunting is a recreation to make our selues and other fitter for our better callings : not to rob our selues and others of health and meanes of life : not to cut off imployment in more serious affaires . 5 resolue wee that our priuate pleasures must be submitted to the publike good , so that both expediency must be respected , aswell as what is lawfull : yea wee must in no case offend the weake brother , 1 cor. 8. least otherwise while we satisfie our lusts without respect of offending others , wee loose our naturall affection , and so loose the affection of others , 2 sam. 20. 6 expect wee vndoubtedly that if wee neglect our owne flesh , and set our affections vpon brute beasts : wee shall make our flesh sauadge against vs , either the lord for our vnnaturallnesse , shall make man pretious , as the gold of ophir ; so that for want of help , wee may be exposed to be a pray vnto the beasts ; or the rage of our enimes shal be so great that no gold shal be ble to redeeme vs out of their hands . esay 13. 12. 13. pro. 11. 8. chap. xxvi . a fift policie , whereby sathan keepes men from charity and true bounty , is a foolish feare that they may be esteemed papists , and therefore they will doe no good workes , because the papists glory therein , because this is a marke ( as they say ) of their religion . yea , are they not hereby condemned ; as merit-mongers ? &c. are not their goodly monuments cast downe and demolished ? are we not taught iustification by faith , so that good workes may seeme to be thrust out of doores ? the remedy hereof is . 1 to consider , that the lord hath commanded vs to abound in good workes , and therefore wee should ( not casting these feares ) be obedient to his will. 2 wee teach iustification by faith , which worketh by loue , so that howsoeuer by faith in iesus christ we iustifie gods righteousnesse in pardoning our sinnes through christ his merit , in whom wee apprehend the acceptance and iustification of our persons , as standing righteous through him in the sight of god. so by the vertue of christ his righteousnes , wee are inuested with a true inherent righteous , whereby first in thankefulnes vnto our god , we abound in good workes : secondly , to declare that wee are iustified , both to our owne consciences : thirdly , and also vnto men . iames 2. fourthly , to approue our conformitie vnto our head christ , as liuing members : fiftly to be made meet for that glorious inheritance with the saints in light . and therefore wee condemne the papists , and haue demolished their glorious sepulchers : that their rotten and stinking bones being discouered , their faces may be couered with shame , that they might seeke the face of god in christ iesus , whom they did daily crusifie by their abhominable masses , hori murthers of infants , thefts , rapines , which were discouered in the demolishing of those abhominable sinkes and cages of all vncleannesse . and though we haue conuerted some few of those houses to be places of gods worship , purging them of the idolatrous vse and end , by which they were abused . yet haue wee wisely defaced the multitude of them , as being altogether vnnecessary , to cut off the hope of nurcing popery againe . to restore to the common-wealth , what hath vniustly beene extorted from thence , by the couetousnesse and fayned deuotions of those abbey-lubbers . to roote out idlenesse , and such other mischiefes as were nourished in those abhominable stewes . to restore the people to their liberty , who were very fearefully enthralled , not onely in their soules , but euen in their bodies , by those towers of babell . specially to make free way to the execution of iustice which was defeated by such sinfull sanctuaries . and to restore the tithes for the maintenance of a learned ministery which we wish may ( as in part it hath bin begun ) be further conuerted to that end . and haue we not since the time of the gospel restored , exceeded them notwithstanding , in true bounty ? yea surely : blessed be god , in iesus christ , that hath confounded the false charity of the papists , by discouering the rotten foundation and cruell ends thereof : blessed be the name of his maiesty for euer , that hath confuted their slaunderous imputations against the glorious gospell of his sonne iesus , as if it abolished good workes , had banished all true loue and charity . hath not the glorious lord aduanced and iustified the power of the gospell , in kindling the hearts of the true professors thereof to performe such renowned and glorious workes as cannot be matched in any age of popery ? hath not these times of the gospell yeelded the supply of foure new stately and magnificent colledges in the vniuersities , very richly endowed for the maintenance of true religion and learning to all posterity ? haue they not furnished the honourable citie of london with a most ample and worthy colledge , endowed with constant and sufficient mayntenance both for a reader of diuinity , as also with seuerall readers of the seauen liberal sciences , to prepare the better for the vniuersities , and so to ease such of that iourney which will receiue their seasoning heere ? and are not the foundations laid of another famous colledge , by the pious and magnificent authority of our soueraigne lord king iames , the most constant enemy of antichrist , and defender of the true christian , ancient , and apostolike faith , for the maintenance of such worthies of our church , to employ their studies in refuting the aduersary , and iustifying the truth of iesus christ ? is not a good part of that colledge alreadie erected ? is it not still furthered and vndertaken by the soueraigne maiesty , who for the glory of god will finish that glorious worke ? what should wee speake of those hundreds of free-schooles , that haue beene erected since the dayes of glorious queene elizabeth , of happy memory , for the rooting out of ignorance ; the very nurse of popery , and trayning vp of youth in learning and religion ? shall we not euer remember , not only how many sinkes of antichrist were conuerted to hospitals , for the cure of the diseased , and nourishing of orphanes in the citie of london , and elsewhere , and haue not their reuenewes beene much encreased by worthy citizens from time to time ? haue there not beene scores of new hospitals erected and endowed in each part of the land , for the reliefe of decayed and decrepet persons ? shall not the memory of sutton be glorious to posterity , for that his magnificent colledge , so stately for the house , so bountifull for the reuenue of at lest sixe thousand pound by the yeere , for the sustentation of decayed souldiers , scholers , citizens , &c. to continue for euer ? and hath not the streame of this bounty , yet flowed more boundantly to our vniuersities ? is there any colledge almost in the vniuersities , which hath not receiued , euen new glory from thes● times of the gospell , not onely by enlarging of the buildings and beautifying thereof , but by addition of large maintenance for the encrease of their fellowship and scholers-places , to continue for euer ? it not that glorious library , exceeding the vatican , or any now extant in the world , furnished with all sorts of bookes , and constant mayntenance for a keeper therof , and continuall supply for the same , a very true and blessed monument of the bounty of these times , a very liuely fruit of the true religion of iesus christ ? shall not the memory of deuout bodley be blessed for euer ? and can wee forget what is now by gods mercy euen finished , that magnificent building of the vniuersitie schooles , so stately for the structure , so sufficient for mayntenance , begunne euen from the foundation , and finished by the procurement and charge , especially , of those most worthy instruments : the right reuerend father in god , the lord bishop of london , a true kingly and hieroicall spirit ; and that illustrious sir iohn bennet , both liuing members of the church of christ iesus , both sometimes brought vp in that magnificent colledge of christ church . surely if we shall adde vnto these , the multitude of new bridges , erected substantially in the needfull places of the land of free stone &c. the building of many gates in the c●tie of london , &c. it may appeare that the gospell of christ hath beene most fruitfull in good workes . especially if we be wise to distinguish of the times , it will appeare that the charges of such great buildings and endowments doe in these dayes farre exceede those of former ages , though of the like bulke and quantity . both in that the land doth now much more abound with people then in former ages , in regard of the long peace our good god hath vouchsafed . and so in regard heereof the prices of all things being much enhansed , charges of building must needs be so much the greater . and this the rather , because the wise and gracious lord , hath also furnished the land with more abundance of treasure then formerly : which as it is an occasion to make things deerer , in that men are better enabled thereby to procure their necessaries : so doth this serue for the great enriching and contentment of the land. that our inbred commodities shall passe at a round price , as hath else-where beene truly and sufficiently proued : see my lord cokes preface to his reports . lastly , if we shall consider , that as the doctrine of the gospell teacheth what is the nature and property of true bounty , so also it enableth to an holy practise of well-doing . it will easily appeare , that though it should be granted that the former times hath exceeded vs in the outward worke , yet seeing they fayled in the true vse and end of well-doing , they cannot iustly compare herein , with the times of the gospell . and that well manifestly be discouerd by these differences . 1 because the good workes of popery were done in darknesse ; refused the light and true touchstone thereof , and therefore wanting knowledge wherefore , and faith to make the person acceptable , they could not be good in the sight of god. whereas the gospell teacheth to doe all things by a good warrant from the word , and in the faith of iesvs christ , doing all things in thankfulnesse vnto god for his loue vnto vs in iesus christ , informing vs , first to labour the acceptance of our persons , in the lord iesus , and so through him to offer vp this sacrifice . 2 popish workes , as they wanted a good foundation , so they fayled in the manner and meanes . either doing euill that good might come thereof , rom. 3. or being stinted in well-doing , not by the word , but by the orders of their superiours , and seuerall rules of their professions . whereas the gospell teacheth , to doe good by good meanes , not according to the will of man , in a voluntary deuotion & imitation of angelicall perfection , but according to the blessed will of god , each keeping him-selfe within the bounds of his calling . whereas in popery , either the calling is not lawfull at all , and so no good can truely be there done ; or else liberty is taken to vsurpe an other calling , as that of the magistrate : or else they presume of an extraordinary calling , as the best ground of all their heroicall and great exploits , as they call them , indeed , their diuelish , and monstrous enterprises vpon states , princes , whosoeuer stands in their way . 3 popish workes faile in the true end , which is to giue glory vnto god , and procure saluation to the soule , as being done , first , to merit by them and so to rob god of the glory of his free mercy , and christ iesus of the efficacie of his all-sufficient merit : secondly , being done to depriue the soule of it saluation , as teaching it ; first , to rest in the outward workes , without faith : secondly , by outward workes to excuse and satisfie for any grose and notorious wickednesse , and so giues the bridle to all sinne , with greedinesse , and vtterly excludes true repentance . 3 by their good workes to merit heauen , and so to depriue themselues of the onely true way thereto . 4 onely tending to the maintenance of present credit and profit , and so to build vp an imaginary happinesse in this life , and thereby to exclude themselues eternall happinesse . but the gospell teacheth to ayme in all things at gods glory . 1 cor. 10. 13. to propose saluation not any present respect onely as the marke of well-doing . 3 phil. 13. not to rest in the thing done but in the acceptance thereof . to labour perfection of well-doing , not by euangelicall councels , but by the warrant of the word . and in this , confounding all popish well-doing , that we especially ayme at the sincerity of the heart , and yet deny still our owne righteousnesse , that wee may be found in christ iesus . and that , wherein the papists doe well , therein wee may be like vnto them , and haue exceeded them : but we must not be stinted by their measure , nor misled by their ends . they doe well without knowledge , without faith , to merit thereby , excusing hereby their ignorance , idolatries , and all other kinde of abhominations . we doe good workes out of knowledge of the will of god , out of conscience to obey gods will , as true branches , deriuing our goodnesse from the vine christ iesus , performing and bringing forth fruit onely as we are engrafted in the vine , and daily receiue vertue and sap from thence to enable thereto ; hauing the imperfection of our goodnesse daily couered with the righteousnesse of christ , that we may be accepted of our god , &c. by the power of christ dwelling in vs ; we are daily led on to perfection , daily ascribing our righteousnesse to our maker . chap. xxvii . hereunto appertayneth that tentation . that because , 1 vve sinne in the best wee doe , stherefore we will doe no good at all , least we should sinne . to which we may answere , 1 that it is a sinne to omit wel-doing , as well as to doe euill . 2 that sinne which accompanies well-doing shall not be imputed , if there be a willing minde . 3 our persons are accepted in christ , and therefore our faylings are couered with his righteousnesse . 4 this life is not a time of perfection , but of growing and hastening thereto , and therefore though we be not perfect without sinne , yet if we doe it truly without hypocrisie , it shall be accepted . 5 the sinne which accompanies wel-doing is not ours , and therefore we shall not answere for it . and yet by 6 sinne we are still humbled to giue glory vnto christ. chap. xxviii . a seauenth deuice to draw men from true bounty , is by nourishing them in idlenes , and so disinabling thereto . and that this sinne abounds in this age is manifest . 1 by the generall pouerty of the trades-man and artificer , each labouring onely from hand to mouth , to maintaine life and soule together ( as wee say : ) the rest of the time being spent in idlenesse and vnthrifty sports , &c. whereas the hand of the diligent might haue plenty . 2 by that ordinary sleightnesse to which all trades are growne , each making things onely saleable to the eye , without substance , &c. idlenesse , hauing found out a neerer way to deceiue it selfe and others . and is it not iust with god to giue vp the deceiuer , to be deceiued ? is not the deceitfull artificer , that workes sleightly , because hee loues idlenesse , and cannot , through his pouerty , forbeare payment ; is hee not , i say , met with all by as cunning as himselfe ? hath not idlenesse bred vp the cony-catcher to strip him of his deceitfull gaine . hath not idlenesse fostred and instructed the slye and deceitfull gamester , to fleece him thread-bare ? is not the stage-plaier , a right bird of this idle neast , ready to entice him yet to more idlenesse ? is not the tauerne and alehouse dore open to receiue such a guest ? is not the bawdie house readie to send home this prodigall by weeping-crosse , that hee may crie late repentance ? doth not the abundance of these nurseries of idlenesse , conuince the raiging of this sinne in these times ? would not the fire be quenched , if there were not such fuell ? what should wee speake of those swarmes of sturdy roagues , and idle beggers , whose meat is for the most part ease and idlenesse , who had rather starue then be set a worke ? and are not such vsually forced to steale , that they may not starue ? doe not the abundance of these conuince the land to swarme with idlenesse ? and by your leaue , is it not now a fashion to liue in idlenesse ? my high borne younger-brothers , because they haue no lands , therefore they haue nothing to doe what they should ; they cannot digge , to begge they are ashamed : meete the enemy they dare not , and therfore they wil be meet with their friend , if they can , by cheating , if not by plain cutting , and so they will doe what they should not , and so in the end suffer what they would not . well then it is apparant that idlenesse abounds . learne we now in the next place , the remedy hereof . 1 labour we to get grace in our hearts , for he that is in christ wil be alwaies bringing forth fruit in due season , he cannot be idle that hath the spirit working in him . 2 and therefore let vs stir vp the spirit by prayer and holy duties , that howsoeuer the world count , the seruice of god idlenesse , yet wee may finde , that when our god is honoured he will honour vs before men , in giuing vs diligence , that we may stand before princes , and giuing vs wisdome and faithfulnesse in the least . 3 and giue wee not our hearts to pleasures and delights , abuse we not our liberty in the creatures of god , for these will draw on and confirme in idlenesse . 4 consider wee how the creatures are in continuall imployment . 5 and obserue wee that the diuell is neuer idle to hurt vs. 6 remember wee how vnprofitably wee haue spent the time past , and consider wee what warrant wee haue for the time to come . 7 and know wee that the minde can neuer be idle , if not working for good , then certainely for euill . chap. xxix . an eight practise of satan to hinder bounty is , by enticing men to exhaust their estates in vnlawfnll recreations . as dicing . carding . cock-fighting . beare-bayting . stage-playes , &c. as 1 being the common recreations of the time . 2 taken vp not by the basest , but euen by the best , and so countenanced by example . 3 hauing some pretence of christian liberty . 4 hauing also some sweete baites of profit and pleasure . 5 and being good meanes to passe away the time . for the remedy of this euill know we , 1 that these recreations are vtterly vnlawfull . as 1 dicing . because it consists in hazard and casting of a lot , which being a religious ordinance , appointed of the lord in waighty euasions , to determine the doubtfulnesse thereof , ought not to be transferred to matter of recreation . act. 1. 2 it is performed by many cunning and deceitfull sleights , not so much depending vpon the bare chance , as by aduantage of dice , &c. intending to ouer-rule the hazard , and by the chance to rob and spoyle others . 3 and so , besides the occasions of swearing , losse of time , corruption of manners accompanying these sports . is not satisfied vsually without spoyle of estate , yea , many times of liues also . 2 carding vnlawfull . 1 and that because it partly consists of hazard , and therefore is an abuse of diuine ordinance . 2 the skill thereof consists in cousenage and out-facing trickes . 3 it maintaynes couetousnesse , and hunts after gaine by vnlawfull sleights . 4 and so in steade of recreating the minde , doth much distract the same with hopes to winne , and feare to loose . 5 it steales away our pretious time , and nourisheth in idlenesse and effeminate delights . 6 and is not vsually performed without blasphemies against god , and tearings of each other . 7 at the best , it is but an indifferent thing , and therefore being more subiect to abuse , is wisely to be auoyded . 8 especially seeing it is a sport of no good report , vsed especially by the prophane , and by them grossely abused , and taken vp to ease a troubled spirit . 3 cocke-fighting and beare-baiting vnlawfull . 1 because the ground of them is the enmity of the creature , which was the punishment of sinne . 2 they prouoke to cruelty , and vnmercifulnesse . 3 and withdraw the minde from the right vse of the creature , which is to contemplate the iustice and mercy of god in the preseruation and gouernment thereof . 4 it is contrary to the nature of a iust man , who is mercifull to his beast . 5 by this vnmercifulnesse to the creature , vnnaturalnesse , and brutish tyranny is oft-times discouered and maintayned . 6 and the creature eft soones prouoked to crie quittance with man. 7 besides , the prophanation of the sabbaths , blasphemies & whoredomes , the drunkennesse , &c. that accompany these games . 4 that enterludes , &c. first because , 1 they are expressely forbidden by the lord , who hath commanded tha we should not imitate the heathen in their sports and pastimes . 2 they were first inuented and appoynted by the diuell , to pacifie his wrath in the time of a famine , as if hee were the author of the iudgement of god : and so 3 they were inuented to the high derogation of the power and maiesty of god. 4 they are the teachers of sinne , yea , enemies to repentance , as both expressing sinne liuely , and making a mock● of it . 5 they are the very bands to all hypocrisie and dissimulation , as making shew of what they are not , and expressing vice vnder the habite of vertue . 6 they alter the order that god hath placed in his creatures , changing the resemblance . 4 stage-playes are vnlawfull and abhominable . of men into women , a thing expresly forbidden by the law of god. deut. 22. they are meanes to exclude the preaching of the gospell , as contenting the people with such formall shewes , and so thereby perswading them , that because they can learne more at a play , then at a sermon , therefore , the play is better , the sermon needlesse . and seeing the people can endure sin to be reproued in a play , which they will not abide in the pulpet : this causeth not onely to despise the power of the word , but euen to make a mocke of sinne . and so are the meanes to nourish atheisme , and all desperate impiety . of dancing : that it is an enemy to liberality , and vtterly vnlawfull as it is now vsed generally . howsoeuer the scripture doth commend vnto vs some kindes of dancing . namely , that of dauid , to shew his ioy and thankfulnesse vnto god for the reducing of the arke : as also 2 sam. 6. those holy dancings of moses and miriam , in thankfulnesse vnto god for their great deliuerance . exod. 15. 1. 2. yet are those no warrants to iustifie the prophane and lasciuious dancing of these ages . 1 these were performed in an holy manner : namely , in modesty , and great wisedome , to auoid occasion and appearance of euill , the men by themselues , and the women also together . 2 these dancings , of old , were performed to holy ends , namely , to expresse thankfulnesse vnto god for his mercies vouchsafed vnto them . but as for the dancings of these times . they are both occasions of euill in regard of the promiscuous dancing of men and women together , as also , because of those lasciuious gestures and behauiours that accompany the same . especially they entend most wicked ends ; as vncleannesse , wantonnesse , effeminatenesse , &c. if not murther and adultery followes the same . and are they not also maine enemies against liberality ? yea certainly , as not onely exhausting our estate in vanity of apparrell ; maskings , &c. whereby we are vsually disenabled from performing this duety . but by these vaine recreations enflaming the heart with pride , &c. whereby it is alienated from the poore . yea nourishing in idlenesse , and prouoking thereby to all excesse of lust , whereby still the estate is more emptied , and misery hastened . and so exposing oft-times to the iust scorne of the world , and necessity of reliefe from others . and thereby thrusting forward to shifting and spoyling of our brethren , whom we should and might relieue . and doth not open robbery and murthers vsually hence ensue ? will such gallants labour ? are they not ashamed to begge , and must they not liue ? will they not haue it by hooke or by crooke , as we say ? must they not cut it out of the hides of others ? chap. xxx . how to abstaine from these delights . 1 consider wee that at the best they are subiect to much abuse : and therefore choose we rather such recreation as may turne good to the soule , may prouoke to see our vilenesse , and humble to repentance . if we will needs try conclusions in these sports , 2 then resolue we to play freely , and so we shall shortly play alone : secondly , if we play for ought , let vs then vse our selues to giue a way whatsoeuer we win , and to pay of our owne what we loose , and this will also quickly end vs of our company , and ease vs of our labour . 3 insteed of these , we choose such as are of honest report , as shooting , &c. secondly such as are not so subiect to sleights and aduantages to deceiue : such as may further the health of the body , as exercises of running , wrestling , &c. such as may fit vs the better to the seruice of our country , as handling the pike , feates of actiuity , and such as are performed laudably in the artillery garden ; shooting with the peece . and such as in generall may further to spirituall duties of prayer , thankesgiuing , may prouoke to contemplate the power and wisedome of god , in the variety of his worke , and such as may serue to humble the flesh , and may enable vs the better to this grace of liberality , as tillage of the earth , grafting , and may imitate euen childish simplicity . but especially labour we to weane our soules from these delights . and therefore , that our hearts may be weaned by degrees from these perillous vanities . 1 let vs consider , not so much how we may passe away the time present , as how we haue mispent the time past , and therefore haue deserued that time should be no more , and this wil euen worke this conclusion , that it is sufficient that wee haue spent time past after the manner of the gentiles , that it is the mercies of the lord , that wee haue not beene ouer taken in our foiles , that it now stands vs vpon to walke more circumspectly , redeeming the time , because the daies are euill . 2 consider wee what fruit wee haue in those things whereof wee are now ashamed , at the best , no better then vanity and vexation of spirit . 3 obserue wee the reason and common ground of these sports , namely , to ease a troubled minde : and iudge wee wisely what vnfit and desperate physicke this proues thereto ; seruing at the best to dead the conscience , to exclude repentance , to encrease sinne : and so to hasten to vengeance . 4 consider wee that the practise of these sports tends not onely to the prophaning of the sabbath , but to iustifie this prophannesse , vnder pretence of christian liberty , and recreation . 5 and so consider wee wisely the companions of these games , as whoring , drunkennesse , murther , cousenage , and swearing . 6 resolue we daily to reckon with our selues for the expence of time , and then we shall be ill apaid to bring any such stuffe into reckoning . 7 we shall haue enough to doe to account for ordinary escapes , and sins that hangs so fast vpon vs , so that wee shall haue little need , to draw on sinne with cart-ropes , to make a sport of it . and therefore in all these recreations labour we to become fooles , not affecting any extraordinary skill in them , neyther seeking for masteries by them , vnlesse they be such as may make vs seruiceable to the common good , obseruing daily the vanity of them , or at least their insufficiency to giue content to the pure minde : and considering the shortnesse of our liues , and suddennesse of christs comming to iudgement , imagine we whether these will proue oyle in our lampes , to meete the bridegroome withall , or not rather stubble to helpe to kindle the fire of gods iealousie , to burne vs vnquenchably ? and learne we to make god our delight , by walking alwayes in his presence . reioycing in his word . meditating of his admirable power and wisedome in all his workes , especially refreshing our soules in the beauty of his face in iesus christ. and reioycing in the hope of that loue that shall be reuealed . delighting in the excellent that ar● earth . psal. 16. and labouring to ma●●tayne the fellowship by walking as lights amidst the darknesse of this world , sauing some by feare , plucking out of the fire . iud. 22. exhorting each other daily , that wee be not hardned by the deceitfulnesse of sinne . hebr. 3. 13. and waiting for the glorious reuelation of the sonnes of god. labouring especially to auoid the causes and occasions of these vanities . namely , pretence of christian liberty as before . 2 idlenesse . being diligent in our callings , and committing the issue to god. 3 security , as because wee are safe , all is well , therefore wee may be merry , wee may take our fill of pleasure . 4 atheisme , as thinking all our happinesse consists in this life , and that this happinesse appeares in the satisfying of the flesh , and therefore let vs eate and drinke , play and sport , for to morrow we shall die . 1 cor. 13. 5 lastly , consider we that these sports 〈◊〉 the most part , as they were banished by the wiser heathen out of their common-wealths , so they are also condemned by the lawes of our land . the parties vsing many of them , accounted no better then common rogues , as players , bearewards , &c. and so as rogues to be dealt withall . finis . notes, typically marginal, from the original text notes for div a19280-e890 sect. 1. sect. 2. sect. 3. 1 sam. 15. sect. 4. notes for div a19280-e1580 sect. 1. sect. 2. notes for div a19280-e1890 sect. 1. first it must be free . reason . sect. 2. sect. 3. helpes hereunto . sect. 4. notes for div a19280-e2630 sect. 1 : sect. 2. sect. 3. notes for div a19280-e3170 sect. 2. psal. 112. pro. 20. pro. 5. 15. mat. 22. sect. 2. sect. 3. sect. 4. sect. 5. luke . 3. sect. 7. notes for div a19280-e4230 sect. 1. sect. 2. leuit. 19. 2 deut. 24. 19. sect. 3. psal. 109. 10. act. 8. 19. 2 tim. 4. 14. vse . note . notes for div a19280-e4930 sect. 1. mat. 15. 3● . sect. 3. charitie when it doth good . notes for div a19280-e5440 leuit. 25. deut. 15. 2. notes for div a19280-e5980 of the vices contrary to beneficence . sect. 1. sect. 2. notes for div a19280-e6430 esay . 58. notes for div a19280-e7600 the vse to be made of these punishments . notes for div a19280-e7740 sect. 1. tent. reply . sect. 1. tent. conquest . sect. 1. notes for div a19280-e8030 sect. 1. tent. conquest . note . sect. 2. tent. resist . notes for div a19280-e8320 tent. reply . ob. answ. reply . answ. tent. 3. tent. 3. reply . tent. 4. notes for div a19280-e8770 tent. 4. answ. answ. notes for div a19280-e11710 by king edward . notes for div a19280-e12780 tit. liu. decad. the law of charitable uses. wherein the statute of 43. eliz. chap. 4. is set forth and explained; with directions how to sue out and prosecute commissions grounded upon that statute: also presidents, inquisitions, and decrees, with divers judgements, and resolutions upon exceptions and appeals against decrees; and other proceedings upon the said statute. by john herne. herne, john, fl. 1660. this text is an enriched version of the tcp digital transcription a86251 of text r202417 in the english short title catalog (thomason e1921_2). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 210 kb of xml-encoded text transcribed from 82 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a86251 wing h1568 thomason e1921_2 estc r202417 99862710 99862710 170570 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, 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(eebo-tcp ; phase 1, no. a86251) transcribed from: (early english books online ; image set 170570) images scanned from microfilm: (thomason tracts ; 239:e1921[2]) the law of charitable uses. wherein the statute of 43. eliz. chap. 4. is set forth and explained; with directions how to sue out and prosecute commissions grounded upon that statute: also presidents, inquisitions, and decrees, with divers judgements, and resolutions upon exceptions and appeals against decrees; and other proceedings upon the said statute. by john herne. herne, john, fl. 1660. [8], 151, [9] p. printed by t.r. for timothy twyford, and are to be sold at his shop, within the inner-temple-gate, london : 1660. the first leaf and the last leaf are blank. annotation on thomason copy: "july". reproduction of the original in the british library. eng charity laws and legislation -england -early works to 1800. uses (law) -england -early works to 1800. a86251 r202417 (thomason e1921_2). civilwar no the law of charitable uses.: wherein the statute of 43. eliz. chap. 4. is set forth and explained; with directions how to sue out and prose herne, john 1660 35848 4 0 0 0 0 0 1 b the rate of 1 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2008-09 tcp assigned for keying and markup 2008-11 spi global keyed and coded from proquest page images 2008-12 megan marion sampled and proofread 2008-12 megan marion text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion the law of charitable uses . wherein the statute of 43. eliz. chap. 4. is set forth and explained ; with directions how to sue out and prosecute commissions grounded upon that statute : also presidents , inquisitions , and decrees , with divers judgements , and resolutions upon exceptions and appeals against decrees ; and other proceedings upon the said statute . by john herne . london , printed by t. r. for timothy twyford , and are to be sold at his shop , within the inner-temple-gate , 1660. to the reader . to commend the piety of this statute , or to lament the want of a thorough explanation , would afford abundant matter for a long preface ; but intending ( as i ought ) charity without ostentation , i shall onely inform the reader , that being frequently present at commissions grounded on this statute of charitable uses , i have found the gentlemen of the countrey , commissioners , jurors , and parties prosecuting ( by want of experience in clerks attending such commissioners ) forced to unnecessary attendance and charge ; whereupon grown almost weary of well-doing with ill direction , they never cheerfully embraced the commissions ; nay , many inquisitions and decrees , which have been returned , miscarried , and were rendered ineffectuall through the unskilfulnesse of those that drew them : i have therefore , to prevent such inconveniences in future , published the statute , with severall observations thereupon , with divers resolutions and judgments of lord chancellors , keepers , and judges upon the same , and upon exceptions taken to severall inquisitions and decrees made by commissioners on such commissions : to which i have added some good forms of inquisitions , decrees and exceptions to decrees ; that those gentlemen who are authorized to execute such commissions , may be better acquainted with the statute , and by it understand their power and duty , with the best method of proceeding thereupon . and that the clerks attending such commissions , may be furnished with presidents of all sorts for the readier dispatch of the same ; my onely aim herein being , to ease the countrey and the prosecutors of unnecessary charge and trouble , and to render the proceedings upon such commissions effectuall ; and my hope is , that this work will take that good effect for which it is intended . j. h. the statute of charitable uses . 43. eliz. chap. 4. an act to redresse the mis-imployment of lands , goods , and stocks of money heretofore given to charitable uses . whereas lands , tenements , rents , annuities , profits , hereditaments goods , chattells , money , and stocks of money , have been heretofore given , limited , appointed and assigned , as well by the queens most excellent majesty , and her most noble progenitors , as by sundry other well disposed persons ; some for relief of aged , impotent and poor people ; some for maintenance of sick and maimed soldiers , and mariners , schools of learning , free schools , and scholars of vniversities ; some for repair of bridges , ports , havens , causways , churches , sea-bancks and high-ways ; some for education and preferment of orphans ; some for , or towards the relief , stock , or maintenance for houses of correction ; some for marriages of poor maids ; some for supportation , aid and help of young tradesmen , handy-crafts-men , and persons decayed , and others for relief or redemption of prisoners or captives , and for aid or ease of any poor inhabitants concerning payment of fifteens , setting out of soldiers and other taxes , which lands , tenements , rents , annuities , profits , hereditaments , goods , chattels , money and stocks of money , neverthelesse , have not been imployed , according to the charitable intent of the givers and founders thereof , by reason of frauds , breaches of trust , and negligence in those that should pay , deliver & imploy the same . for redresse and remedy whereof ; be it enacted by authority of this present parliament . that it shall and may be lawfull , to and for the lord chancellor , or keeper of the great seal of england for the time being , and for the chancellor of the dutchie of lancaster , for the time being , for lands within the county palatine of lancaster , from time to time , to award commissions under the great seal of england , or the seal of the county palatine , as the case shall require , into all or any part or parts of this realm respectively , according to their severall iurisdictions , as aforesaid , to the bishops of every severall diocesse and his chancellor , in case there shall be any bishop of that diocesse at the time of awarding of the same commissions , and to other persons of good and sound behaviour , authorizing them thereby , or any four or more of them , to enquire as well by the oaths of twelve men or more of the county , as by all other good and lawfull ways and means , of all and singular such gifts , limitations , assignments and appointments aforesaid , and of the abuses , breaches of trust , negligences , mis-imployments , not imploying , concealing , defrauding , misconverting or misgoverning of any lands , tenements , rents , annuites , profits , hereditaments , goods , chattels , money , or stocks of money heretofore given , limited , appointed or assigned , or which hereafter shall be given , limited , appointed , or assigned , to , or for any the charitable and godly uses before rehearsed , and after the said commissioners , or any four or more of them ( upon calling the parties interessed in any such lands , tenements , rents , annuities , profits , hereditaments , goods , chattels , money and stocks of money ) shall make enquirie by the oaths of twelve men or more of the said county ( whereunto the persons interessed shall and may have and take their lawfull challenge and challenges ) and upon such enquiry , hearing , and examining thereof , set down such orders , iudgements and decrees as the said lands , tenements , rents , annuities , profits , goods , chattels , money , or stocks of money may be duly and faithfully imployed , to and for such of the charitable uses and intents before rehearsed respectively for which they were given , limited , assigned or appointed by the donors and founders thereof , which orders , iudgements and decrees not being contrary or repugnant to the orders , statuts , or decrees of the donors or founders , shall by the authority of this present parliament stand firm & good according to the tenor & purport thereof , and shall be executed accordingly , untill the same shall be undone and altered by the lord chancellor of england , or lord keeper of the great seal of england , or the chancellor of the county palatine of lancaster respectively within their severall iurisdictions , upon complaint by any party grieved to be made to them . provided always , that neither this act , nor any thing therein contained , shall in any wise extend to any lands , tenements , rents , annuities , profits , goods , chattells , money or stocks of money , given , limited , assigned or appointed , or which shall be given , limited , appointed or assigned to any colledge , hall , or house of learning within the vniversities of oxford or cambridge , or to the colledges of westminster , eaton , or winchester , or any of them , or to any cathedrall or collegiat church within this realm . and provided also , that neither this act nor any thing therein shall extend to any city or town corporate , or to any the lands or tenements given to the uses aforesaid within any such city or town corporate , where there is a speciall governor or governors appointed to govern or direct such lands , tenements , or things disposed to any the uses aforesaid , neither to any colledge , hospitall or free-school , which have speciall visitors or governors or overseers appointed them by their founders . provided also , and be it enacted by the authority aforesaid , that neither this act , nor any thing therein contained shall be any way prejudiciall or hurtfull to the jurisdiction of the ordinary , or power of the ordinary , but that he may lawfully in every cause execute and perform the same , as though this act had never been had or made . provided also , and be it enacted , that no person or persons , that hath , or shall have any of the said lands , tenements , rents , annuities , profits , hereditaments , goods , chattels , money or stocks of money in his hands or possession , or doth , or shall pretend title thereunto , shall be named a commissioner or a iuror for any the causes aforesaid , or being named , shall execute or serve in the same . and provided also , that no person or persons which hath purchased or obtained , or shall purchase or obtain upon valuable consideration of money or land , any estate in , or interest , of , in , to , or out of , any lands , tenements , rents , annuities , hereditaments , goods or chattels that have been or shall be given , limited or appionted to any of the charitable vses above mentioned , without fraud or covin ( having no notice of the same charitable vses ) shall not be impeached by any decrees or orders of commissioners above mentioned , for , or concerning the same his estate or interest ; and yet neverthelesse , be it enacted , that the said commissioners , or any four or more of them , shall and may make decrees and orders for recompence to be made by any person or persons , who being put in trust , or having notice of the charitable vses above mentioned , hath , or shall break the same trust , or defraud the same vses by any conveyance , gift , grant , lease , demise , release or conversion whatsoever , and against the heirs , executors and administrators of him , them , or any of them , having assets in law , or equity , so far as the same assets will extend . provided always , that this act shall not extend to give power or authority to any commissioners before mentioned , to make any orders , iudgements or decrees , for or concerning any mannors , lands , tenements , or other hereditaments assured , conveyed , granted , or come unto the queens majesty , to the late king hen. the 8. king edw. the 6. or q. mary , by act of parliament , surrender , exchange , relinquishment , escheat , attainder , conveyance or otherwise ; and yet , neverthelesse , be it enacted , that if any such mannors , lands , tenements , or hereditaments , or any of them , or any estate , rent or profit thereof , or out of the same , or any part thereof , have or hath been given , granted , limited , appointed or assigned to , or for any the charitable vses before expressed at any time since her majesties reign , that then the said commissioners , or any four or more of them , shall and may , as concerning the same lands , tenements , hereditaments , estate , rent or profit , so given , limited , appointed , or assigned , proceed to enquire and to make orders , iudgements and decrees according to the purport and meaning of this act as before is mentioned in the last said mentioned proviso notwithstanding . and be it further enacted , that all orders , iudgements and decrees of the said commissioners , or of any four or more of them , shal be certified under the seals of the said commissioners , or any four or more of them , either into the court of the chancery of england , or into the court of the chancery within the county palatine of lancaster , as the case shall require respectively , according to their severall jurisdictions , within such convenient time as shall be limited in the said commission . and that the said lord chancellor , or lord keeper , and the said chancellor of the dutchie , shall and may within their said severall jurisdictions , take such order for the due execution of all or any of the said iudgments , orders , decrees , as to either of them shall seem fit and convenient . and that if after any such certificate or certificates made , any person or persons shall find themselves grieved with any of the said orders , iudgments , or decrees , that then it shall and may be lawfull to and for them , or any of them , to complain in that behalf unto the said lord chancellor , or lord keeper , or to the chancellor of the said dutchie of lancaster , according to their severall jurisdictions for redresse therein , and that upon such complaint , the said lord chancellor , or lord keeper , or the said chancellor of the dutchie may , according to their said severall jurisdictions , by such course as to their wisdome shall seem meetest , the circumstances of the case considered , proceed to the examination , hearing and determining thereof , and upon hearing thereof , shall and may adnull , diminish , alter , or enlarge the said orders , iudgements and decrees of the said commissioners , or any four or more of them , as to either of them in their said severall jurisdictions shall be thought to stand with equity and good conscience , according to the true intent and meaning of the donors and founders thereof , and shall and may tax and award good costs of suit by their discretions against such persons as they shall finde to complain unto them without just and sufficient cause of the orders , iudgements , and decrees before mentioned . the heads of the statute of charitable uses . by this statute , authority is given to the lord chancellor , or lord keeper , and to the chancellor of the dutchy , respectively , to grant commissions under their severall seales . concerning these commissions , these six things are to be observed . 1. the number ; the commissioners must be four or more . 2. the commissioners must be the bishop and chancellor of the diocesse , if there be a bishop , and other persons of good and sound behaviour . 3. in that commission any four of them doe suffice to make orders and decrees , for therein none is of the quorum . 4. none shall be commissioners that have any part of the land , &c. or goods or chattels , money or stocks in question . 5. the commission is to limit a certain time within which the commissioners are to order , decree , and certifie . 6. their authority is to enquire as well by the oaths of twelve men or more , as by all other good wayes and means . concerning the jurors or enquest of enquiry , these two things are to be observed . 1. the parties interessed may have their lawfull challenge and challenges . 2. none that pretend title to any of the lands , &c. goods , chattels , money , or stocks in question , shall be a juror , &c. they are to enquire of all and singular gifts , limitations , and appointments of any lands , tenemens , rents , annuities , profits , hereditaments , goods , chattels , money , stocks of money for 21 charitable uses , in relieving , maintaining , repairing , educating , preferring , marrying , supporting , aiding , helping , redressing , and easing . 1 for reliefe of aged , and impotent , and poor people . 2 for maintenance of sicke and maymed soldiers . 3 schools of learning . 4 free schools . 5 schollars in vniversities . 6 houses of correction . 7 for repaire of bridges . 8 of ports and havens . 9 of cawsies 10 of churches . 11 of sea bancks . 12 and of high wayes . 13 for education and preferment of orphans . 14 for marriage of poor maids . 15 for supportation and helpe of young tradesmen . 16 of handicraftsmen . 17 of persons decayed . 18 for redemption or reliefe of prisoners or captives . 19 for ease and aide of poore inhabitants concerning payment of fifteens . 20 setting out of souldiers . 21 and other taxes . and the commissioners have power to enquire of these nine things , 1 of abuses . 2 of breaches of trust . 3 of negligences . 4 of misimployment . 5 of not imploying . 6 of concealing . 7 of defrauding . 8 of misconverting 9 of misgovernment of any lands , tenements , rents , annuities , profits , hereditaments goods , chattels , money , stocks of money given to any of the charitable uses aforesaid . but this act doth not extend to all lands , &c. nor to all goods and chattels , money , or stocks of money given to any charitable use aforesaid , but certaine are exempted in these eight several cases , viz. 1 of the colledges and halls in either of the vniversities of cambridge and oxford . 2 of the colledge of westminster . 3 of the colledge of eaton . 4 of the colledge of winchester . 5 of any city or town corporate where there is a speciall governour or governours of such lands . 6 of any colledge , hospitall , or free-school which have speciall visitors or governors , or over-seers appointed to them by the founders . 7 of purchasors having these three qualities ; 1 for valuable consideration of money or land . 2 without fraud or covin. 3 having no notice of the same charitable use . but albeit the commissioners cannot make a decree against any such purchasors , yet may they make decrees for recompence to be made by any person or persons who being put in trust , or having notice of the charitable uses abovesaid , have or shall break the said trust or defraud the same uses by any conveyance , gift , grant , lease , release or conversion , and against his or their heirs , executors , administrators , having assets in law or equity so far as the same assets will extend . 8. of purchasors of lands , tenements , and hereditaments assured , conveyed or come to queen elizabeth , queen mary , henry 8. or edw. 6 by act of parliament , surrender , exchange , relinquishment , escheat , attornment , conveyance or otherwise ; but if any such mannors , lands , &c. have since the beginning of queen elizabeths reign been given , &c. to any of the charitable uses before expressed , then this act doth extend to the same . concerning the certificate of the commissioners , these four things are to be observed : 1. that they certifie their order and decree respectively , either into the court of chancery of england , or into the chancery of the county palatine of lancaster , as the case shall require . 2. that it ought to be in parchment , under the hands and seals of the commissioners . 3. it must be within the time limited in the commission . 4. that the lord chancellor or lord keeper , and the said chancellor of the dutchie shall and may within their severll jurisdictions , take such order for the due execution of all or any of the said judgements , decrees , and orders so certified , as to either of them shall seem fit and convenient . in the remedie for the parties grieved with such decrees so certified , these five things are to be considered . 1. that he complain to the lord chancellor or lord keeper , or to the chancellor of the dutchie , according to their severall jurisdictions for redresse thereof ; and this complaint is to be by bill . 2. vpon such complaint , first they shall respectively by such course as to their wisdomes shall seem meetest , the circumstances of the case considered , proceed to the hearing , examination , and determining thereof ; and upon hearing thereof , shall or may adnull the whole , diminish part , or enlarge ( that is , confirm the former , and enlarge the same by adding something thereunto ) the judgements and decrees so certified . 3. as shall be thought to stand with equitie and good conscience . 4. according to the true intent and meaning of the donors and founders thereof ; and this is lapis ductitius , whereby the commissioners and chancellors must steer their course . 5. and shall and may tax and award good costs of suit by their discretion respectively , against such persons as shall complain to them respectively , without just and sufficient cause of the orders , judgements and decrees before mentioned : but this order being given and limited by an act of parliament , no costs ( if the order , judgement , or decree be adnulled , diminished , or enlarged ) ought to be given to the partie complaining . proceedings upon the statute of charitable uses . a warrant to call the parties interessed in the goods or lands misimployed , to appear before the commissioners . whereas by a commission under the great seal of england , bearing date at westminster the 21 day of july , 1659. we whose names are hereunder written , for the due execution of a certain statute , made in the fourty third year of the reign of the late queen elizabeth , entituled , an act to redresse the misimployment of lands , goods , and stocks of money heretofore given to charitable vses , are ( among others ) authorized and impowered to make such enquiring , orders , judgements and decrees , touching the premisses , as in the said statute and commission are mentioned . and whereas complaint hath been made unto us by divers of the inhabitants of c. in the county of e. that the rents , issues and profits of certain messuages and lands in great chesterford in the said county heretofore given and appointed by one t. h. deceased , for the aid of the inhabitants of c. aforesaid , touching the payment of fifteens , reliefe of the poor , and maintenance of the highways , and other charitable uses , there have been misgoverned , misemployed & misconverted by you , of which they desire that enquirie and redresse may be made . now , according to the directions of the said statute and commission , we do hereby give you notice of the said complaint , and also that we do intend to meet for the execution of the said statute and commission , and to make enquirie of and touching the matters complained of as aforesaid , on the twentieth day of july , at the house of t. w. in g. in the said county of e. at which time and place , we do desire you to be present to make your defence therein , if you shall think it expedient . so fare you well , your loving friends , a. b. c. d. e. f. g. h. to the sheriff of the county of e. by vertue of a commission under the great seal of england , bearing date at westminster the 6 day of may instant , to us ( whose names are hereunder written ) and others directed , for the due execution of a statute , made the three and fourtieth year of the reign of the late queen elizabeth , entituled , an act to redresse the misimployment of lands , goods , and stocks of money heretofore given to charitable uses . we do will end require you , that you cause to come before us , and others the said commissioners , or any four of us , at the house of a. b. called or known by the name or sign of the crown in b. in the county aforesaid , on the 10 day of june now next ensuing , by nine of the clock in the morning of the same day , twenty four honest and lawful men of your said county , to enquire upon their oaths according to the tenor of the said commission , what lands , tenements , rents , annuities , profits . hereditaments , goods , chattels , moneys and stocks of mony , have at any time heretofore been given , limited , appointed , or assigned for any the charitable uses in the said statute and commission mentioned , and that have been misimployed , misconverted , or misgoverned , and of other the matters and things in the said commission mentioned in that behalf , and hereof you are not to fail . given under our hands and seals the 22 day of may , in the year of our lord , 1658. when four or more of the commissioners are mett , then read the commission . then call the sheriff to return his precept . then call the jury . when the jury are full , then call the parties defendants , that they may take their challenges to the jury . then swear the foreman as followeth : the oath to the foreman of the jury . you shall diligently enquire what lands , tenements , rents , annuities , profits , hereditaments , goods , chattels , money , and stocks of money , have been heretofore given , limited , appointed , or assigned , as well by any king or queen of england , as any other well disposed person or persons for relief of aged , impotent and poor people , maintenance of sick and maimed soldiers , mariners , schools of learning , free schools , and schollars of vniversities , repair of bridges , ports , havens , cawsies , churches , sea-banks , and highways , education and preferment of orphans , marriage of poor maids , supportation & help of young tradesmen , handicraftsmen , & persons decayed , redemption or relief of prisoners , and captives , ease and aid of poor inhabitants concerning payment of fifteens , setting out of soldiers , and other taxes ; and of the abuses , breaches of trust , negligences , misimployment , not imploying , concealing , defrauding , misconverting , and misgovernment of the same lands , tenements , stocks of money , and other things , given to any the charitable vses aforesaid : and thereof you shall make a true presentment according to your evidence , and the best of your knowledge , so god help you . it is convenient to have the inquisition ready drawn in paper , especially as to wills and deeds , and the breaches of trust , &c. and matters of fact , that so the jury having a draught ready , may with ease amend , and make it ready to be engrossed , and so save the jury the trouble of another meeting . inquisitions . an inquisition indented , taken at l. in the county aforesaid , the four and twentieth day of m. in the year of our lord 1658. before w. c. r. s. &c. by vertue of a commission under the great seal of england , to them and others directed , for the due executing of a statute made in the high court of parliament , holden the 27 day of october , in the three and fortieth year of the reign of the late queen , intituled , an act to redresse the misimployment of lands , goods , and stocks of money heretofore given to charitable vses , by the oaths of , &c. honest and lawfull men of the county aforesaid , who being duly returned , impannelled and sworn according to the said statute and commission , say upon their oath , that m g. late of w. in the county of e. widow deceased , long before her death , did hold to her and her heirs of the then lady of the mannor of w. in the said county of e. by copy of court-roll according to the custom of the said mannor , all that messuage with the appurtenances , scituate and lying at p. of the yearly value of , &c. above all charges and reprizes . and the jurors aforesaid do further say upon their oath , that the said tenement and premises were divers years in the life time of the said m. g. held and enjoyed by d. b. late of s. deceased , and that the said m. g. did in her life time , and long before her death , assigne , limit , and appoint , that thirty shillings of the rent of the said tenement and premises , should be yearly imployed and bestowed , in and for the reliefe of the poor people , for the time , and from time to time , being in w. aforesaid , for ever , and that the summ of thirty shillings per ann. was yearly for divers years together in the life time of the said m. g. and by her direction , gift and appointment , paid to the churchwardens of the said parish for the relief of the poor there . and the jurors aforesaid do further say upon their oath , that the said m. g. to the intent the said yearly summ of thirty shillings might be the better secured to be paid unto the poor of the said parish of w. in her life time ( to wit ) the , &c. did surrender the same tenement and premisses , according to the custom of the said mannor , into the hands of the then lady of the said mannor , to the use of such person and persons , and to the use and intent of the testament or last will of the said m. g. as by the copy of the court-roll of the same mannor to the jurors aforesaid in evidence now shewed , it doth and may appear . and the jurors aforesaid do further say upon their oath , that the said m. g. after the making of the said surrender , did declare her will , minde , and desire , to be , and did assign , limit and appoint , that thirty shillings out of the said rents , issues and profits of the said tenement and premisses , should yearly , and every year for ever then after , be paid to the churchwardens of the parish of w. aforesaid for the time , and from time to time , being for and towards the relief of the poor people of the parish of w. aforesaid . and the jurors aforesaid do further say upon their oath , that the said m. g. on , or about the day of , &c. died , and that the said d. b. having notice of the charitable devise , assignment , and appointment of the said m. g. aforesaid , to and for the pious use aforesaid , did for some years after the death of the said m. g. hold and enjoy the said tenement and premisses , and did pay the same thirty shillings yearly to the church-wardens of the said parish , for the relief of the poor of w. aforesaid accordingly . and the jurors aforesaid do further say upon their oath , that since the death of the said m. g. the said d. b. during his life , and from and after his death , r. b. son of the said d. b. have held and enjoyed the said tenement and premises , and received , and hath taken the rents and profits thereof , as owners of the same premisses , by vertue , as they affirm , of some surrender , or other assurance thereof made by j. g. deceased , who was son and heir of m. g. and that the said r. b. and — b. have for the space of these eight years , now last past , detained the said gift of thirty shillings from the said charitable use , to and for which the same was devised , assigned , and limited , as aforesaid . and that at the feast of , &c. there was , and yet is the summ of , &c. of the said yearly payment of thirty shillings per ann. so devised , limited , assigned and appoined by the said m g. to and for the charitable use , intent , and purpose aforesaid , behind , arrear and unpaid . in witness , &c. an inquisition indented , taken at the s. at b. in the said county , the day of &c. before j. w. w. e. &c. gent. by vertue of a commission under the great seal of england , bearing date , &c. to them and divers other persons directed , for the due execution of a statute made in the high court of parliament , holden the 27 day of october , in the three and fortieth year of the reign of the late queen elizabeth , intituled , an act to redresse the misimployment of lands , goods , and stocks of money heretofore given to charitable uses , by the oaths of j. f. r. l. &c. honest and lawfull men of the said county , who being duly returned , impannelled and sworn according to the said statute and commission , do say upon their oaths , that one m. b. on , or about the day of , &c. was seized in his demesne as of fee , of and in one messuage , &c. and that the said m. b. being so seized of the said messuages and premisses aforesaid , he the said m. b. made his last will and testament in writing , bearing date the day of , &c. and by the same his said will , did amongst other things , give , demise , and bequeath the said messuages called c. to a. his wife , during her life , and after her decease , to the church of t. aforesaid , in these words following : item , i give , &c. and the jurors aforesaid do further say upon their oaths , that one t. k. on , or about the day of , &c. did enter into the said messuages and premisses called c. and by himself and his under tenants , possessed and enjoyed the same , and took and received the rents and profits thereof during his life , paying onely seven nobles per ann out of the rents and profits of the same to the churchwardens and parish of t. to and for the charitable use aforesaid : and the jurors aforesaid do further say upon their oaths , that after the death of the said t. k. e. k. son of the said t. k. now also deceased , entred into the said messuages and premisses , and by himself and his under tenants , did take and receive the rents and profits thereof during his life , and continued the payment of the said seven nobles per ann. for the same to the said church , untill about twelve years last past , at which time the said e. k. did refuse to continue the payment of the said seven nobles per ann. any longer . and the jurors aforesaid do further say upon their oaths , that the said messuages , so as aforesaid divised , was divers years since made , divided , and converted into severall tenements . and that the said massuage or tenement , called c. and now commonly called by the name of the church-house , is now , and for divers years last past , hath been in the possession of e. c. and that the said houses , tenements and cottages in t. aforesaid , now in the tenure or occupation of e. p. widow , were formerly out-houses , belonging to , and parcell of the said messuage and premisses with the appurtenances , called c. alias the church-house . and the said jurors do further say upon their oaths , that the said messuage or tenement , houses and premisses , now are , and for these six years last past , have been of the clear yearly value of , &c. above the moneys payable out of the rents and profits thereof , to and for the superstitious uses above mentioned , and all other charges and reprizes . and the jurors aforesaid , do further say upon their oaths , that sithence the death of the said e. k. which happened about two years since , the rents of the messuage , tement , and other the premisses , have been claimed by t. k. son and heir of e. k. as belonging to him as son and heir to his said father , and that the said messuage , tenement and premisses have been enjoyed and disposed of by him the said t. k. and his under tenants , and the issues , rents and profits growing and arising out of the same for these two years last past , have been received and enjoyed by the said t. k. and by him converted to his own particular use and benefit . in witnesse whereof , to one part of this present inquisition delivered by the said jurors to the said commissioners , and by them to be returned into the high court of chancery , as well the said commissioners as the said jurors have set their hands and seals . and the other part thereof remaining with the fore-man of the said jurors , the said commissioners have set their hands and seals the day and year first above written . an inquisition , &c. by the oaths of , &c. who being duly returned , impannelled and sworn according to the said statute and commission , say upon their oath , that on or about the tenth day of j. in the twentieth year of the reign of henry the eighth late king of england j. c. r. a. j. c. t. b. w. c. w. s. t. t , and t. w. as feoffees in trust for one j. b. sometimes of e. in the said county yeoman deceased , stood joyntly seise of and in their demesne as of fee in one messuage , with the appurtenances , scituate and being in g. in the county aforesaid , &c. and that the said j c. r. a. and other the aforesaid feoffees , being so of the said messuage , lands and premisses seised in trust , as aforesaid , the said j. b. made his last will and testament in writing , bearing date the sixteenth day of a. in the said twentieth year of the reign of the said late king h. 8. and by the same did will , declare and appoint , that they the said j. c. r. a. and other his trustees aforesaid , their heirs and assignes , and all such other person and persons as should stand seised of the said messuage , lands and premisses , with the appurtenances , from time to time , of the issues and profits coming and growing of the said tenement and lands , should sufficiently repair , new build , and maintain the houses , edifices and buildings of the said tenement , as often , and when as need should be for evermore . and further , that the said feoffees , of the issues and profits coming of the said tenement , lands and other the premisses with the appurtenance , should do , keep and find on the day of the moneth , that the said j. b. deceased , or within six days before , or within six days after , an yearly obit or anniversary within the aforesaid parish church of e. for the souls of the said j. b. the souls of his father and mother , his wife and children , and all christian souls , and that the feoffees or their assignes , should expend yearly at every obit so kept , and for his name to be had in the bedroll , 6 s 8 d and that all other issues and profits coming and growing of the said tenement , lands , and other the premisses , with the appurtenances over and above the said edifices , and reparations , and the said 6 s 8 d for the said obit and bedroll should be expended , distributed , and laid out in making and mending of the highways between h. in the said county , and the city of l. and in other deeds of piety and charity by the discretion of two of the said feoffees . provided always , that the profits of all woods and wood-sale that should come and grow of the grove called r. should be distributed , one time to the use of the aforesaid parish church of e. and at another time to the use of the parish church of t. g. aforesaid , the profits of the first wood-sale to the use of the parish church of e. and further , that two persons being feoffees , of , and in the said tenement , and lands , and other the premises , with the appurtenances , should take and levie to the uses aforesaid , all the issues and profits of the same , and to distribute and dispose them in manner and form as the said j. b. hath before willed and declared : provided always , that no person which should have the levying and gathering of the same issues and profits of the said tenements , lands and other the premisses , with the appurtenances should levie and gather them over and above one whole year together , but that yearly an election to be made of two persons of the said feoffees to be renters and gatherers of the said issues and profits , to the use and intent before expressed ; and that the said persons so elected and named renters and gatherers should yearly give up their accompt before the residue of the said feoffees which shall stand seised of , and in the said tenement , lands , and other the premisses , with the appurtenances , or before the most part of them , on the day of saint j. in christmas week , and that every person so levying and gathering the said issues of the said tenement and lands , shall have for their labour and businesse in that behalf , 12 d and that such persons as were seised and infeoffed at the making and declaring of his said testament and last will , of & in the said tenement , lands , and other the premises , with the appurtenances , should make an estate and feoffment of and in the same unto twenty four honest persons , dwelling and inhabiting within the aforesaid parishes of e. and t. g. and that the said twenty persons , and their heires should stand seised and enfeoffed of and in the said tenement , lands , and other the premises , with the appurtenances , to the use and performance of the said testament and last will of the aforesaid i. b. and at such time and when it should fortune the said twenty four persons to decease or void the said parishes to the number of eight persons so that there were not liveing and inhabiting within the said two parishes of the said feoffees over and above eight persons , that then the said eight persons so surviving and inhabiting , should make an estate and feofment of the said tenement , lands , and other the premises with the appurtenances , unto twenty four honest persons , dwelling and inhabiting within the said parishes , to have and to hold the said tenement , lands , and other the premises , with the appurtenances , unto the said twenty four , and to their heires , to the use and performance of the said testament and last will of the aforesaid i. b. and as often as it shall happen the said feoffees , to come to the number of eight , in form aforesaid , the same eight persons so often to make an estate and refeoffment of the said tenement , lands , and other the premises with the appurtenances , to twenty four honest persons of the said parishes , and so from time to time , as often as any such case shall happen or fall for evermore , as by a certain indenture bearing date the 29. day of d. in the year of our lord god 1518. and in the said tenth year of the reign of king h. the eighth , now shewed forth in evidence to the said jurors , by the present feoffees of the said tenement and premises more at large it doth and may appear . and the said jurors do further say upon their oathes , that the said i. c. r. a. and others the trustees aforesaid , being so seised of the said tenement , land , and premises , in trust as aforesaid , they the said i. c. r. a. and others the trustees aforesaid , did by a certain deed or writing , bearing date on or about the said twentieth day of d. in the said tenth year of the reign of the said king h. the eighth , convey the said tenement , lands , and premises , with the appurtenances , unto i. a of e. aforesaid mercer , and i. w. of the same yeoman , their heires and assignes , to fulfil the will of the said i. b. and that they the said i. a and i. w. being of said tenement , lands , and premises , with the appurtenances seised . they the said i. a. and i. w. did by their deed of feoffment executed by livery and seisin , bearing date the said 29. day of d. in the said tenth year of the reign of the said king h. the eighth , convey the said tenement , lands and premises , with the appurtenances unto r. a. of t. g. aforesaid r. a. and w. a. sons of the said r. w. a. the elder ; f. a. son of the said w. a. the elder t. t. alias t. r. i. t. son of the said t. t. h. a. son of the said i. a. h. b. r. b. son of the said h. b. w. n. the younger , i. p. w. p. sons of r. p. r. p. the younger t. m. the elder of t. g. aforesaid , t. t. son of h. t. w. c. w. s. w. a. son of i. a. w. s. i. s. son of the said w. s. t. s. i. s. son of the said t. s. i. w. son of r. w. i. b. the elder , h. h. the younger , and s. son of w. s. w. b. son of b. b. and i. p. of e. aforesaid , as by the said last recited deed of feoffment , now also shewed forth in evidence to the said jurors , by the said now present feoffees of the said premises may appear ; and the said jurors do further say upon their oathes , that about n. in the sixth year of the reign of the late queen eliz. h. a. and r. a. sons of w , a. deceased ; i. r. and i. r. son of the said i. f. a. and r. a. son of the said f. s. a. son of h. a. deceased i. w. son of i. w. deceased , i. a. son of i. a. of b. deceased , w. c. son of w. c. of t. g. aforesaid w. a. and i. a. and i. a. son of the said w. s. a. and t. a. sons of the said h. a. deceased , i. s. and a. s. son of the said i. s. son of t. s. deceased , and s. son of t. s. i. s. son of e. s. deceased , and i. b. the elder of e. aforesaid , being then feoffees of the said tenement , lands , and premises , with the appurtenances , they the said last mentioned feoffees , did then exchange with one f. l. a certain parcel of meadow called c. parcel of the said lands , before mentioned , containing by estimation two acres and a half , or thereabouts , for two acres and a half of land called a. lying amongst other lands , that were the said b. the which two acres and a half of lands so taken and exchanged by the said feoffees from the said f. l. the said feoffees and their assignes have quietly enjoyed ever since , but whether the said lands taken in exchange be of equal yearly value with the meadow given in exchange , by the said feoffees , to the said f. l. the said jurors know not : and the said jurors do further say upon their oathes , that the said tenement , lands , and premises , with the appurtenances that were the said i. b. have been ever since the said b. death continued in feoffment to divers and sundry persons by several conveyances to the use & performance of the will of the said i. b. as appears by diverse deeds unto the jurors aforesaid , in evidence therein at the time of the taking of this inquisition , and that upon view of the said evidences it appeared that divers feoffments have been made of the said premises by surviving feoffees , to their children and others of their alliance , by which means the interest of the said premises hath been continued in the name and blood of several families , that have lived in the said parishes , and that thereby diverse knights , esquires , and gentlemen of worth and qualitie have been left out , that have been then inhabitants of the said parishes . and the jury aforesaid do further say upon their oathes , that the said tenement , lands , and premises , with the appurtenances , are now by mean conveyance and assurance , come unto i. s. of e. aforesaid gent. w. c. of t. g. aforesaid , gent. a. s. of e. aforesaid gent. and to divers other , being in all about eighteen in number , and that the said i. s. and a. s. and their ancestors have been feoffees of the said premises , ever since the year of our lord god 1611 , and that they and the other feoffees now living , claim no interest in the said premises , but as feoffees in trust for performance of the will of the said i. b. and the said i. s. w. c. a. s. and divers other of the now feoffees , appearing before the said commissioners , and the said jurors at the time and place first above mentioned , and did then and there produce two books that have been kept by them and others , under whom they claim , wherein are set down the accompts of the yearly revenues and profits that have been made of the said premises , from the year of our lord god 1587 and divers years before until this present , and upon our view of the said books it appeareth that the trust of the said will hath been managed by some few of the twenty four feoffees , the residue giving an implicite consent to what such few should do , both concerning the bestowing of the yearly revenue of the said premises , and of the said woodsales , as also in election of rent gatherers , and in making up an allowance of the yearly accompts . and it did also further appear by view of the said books , that the yearly accompts therein set down are imperfect , and that there are many alterations in the figures of the sums of money expended by the said rent gatherers , and that the accompts therein specified are for the most part made by disbursments of sums of money in the general wiith reference unto particular bills not set down in the said books , and that at one time , or in two or three years together , no accompts were made by the rent-gatherers : and that the said feoffees have failed to elect yearly new rent-gatherers , and that they have allowed unto the tenant of the said house and lands , out of his rent , sometimes 40. s for a dinner , at their meeting , and that the said feoffees and rent-gatherers have from time to time kept monies in their hands , which they have received for rent of the said house and lands , which they call in their books of accompts , house money , and divers sums of money which they have received by sale of the wood in r. w. which they call church money , and that sometimes they have expended the house mony upon the church , and sometimes the church money upon the highwaies , and have entered their accompts as money borrowed of the church , for the house , and of the house for the church , and they have brought into accompt divers sums of money , to have been expended by them yearly upon the said churches of e. and t. g. and the ms. and cs. having certificates in writing , what moneys have been expended yearly by the said rent-gatherers in repair of the said churches , from the year 1611 until this present time , and upon comparing the said certificates , with the said books of accompt , it doth appear , that in some years , wherein the said rent-gatherers have set down in their accompts to have expended moneys in the repair of the said churches , that nothing was then set down in the said church books to have been expended by the said rent-gatherers ; in some yeares the summes of expenses do agree with the church-book , in some years more is set down in the rent-gatherers book to have been expended upon the said churches , then is in the said church-book . and the said jurors do further say upon their oathes , that fithence the said year 1611 , until this present , divers feoffees , some whereof are yet living , have been at several times rent-gatherers and feoffees , and that for the most part of that time , the yearly revenue , and rent , of the said house and lands , have been about 20 l which according to their accompts , hath been expended yearly in repair of the highwaies between m. and some three or four miles of e. and for their dinner at their meetings , and by giving of 40 s or more in some yeares to several poor persons inhabiting in the said parishes , and that in that time woodsales have been made of the woods growing in r. grove , and that the moneys thereupon arising , have been kept in their hands these three years , and they have new built the said house called s. and improved the said tenement and lands to be worth 26 l 13 s 4 d per annum , to be letten : and further the said jurors do say upon their oathes , that the yearly expenses of the said feoffees , have been by auditors ( appointed by the said commissioners in the presence of some of the said feoffees ) cast , and upon , and by the said auditors certificate it appears , that over and above all charges and expenses by the said feoffees , until this present time , in building the said house , repair of the highwaies , gifts of money to poor people , moneys expended in dinners , and repair of the said churches , there doth at this time remain in the hands of i. s. &c. the now feoffees of the said tenement , lands , and premises , or in the hands of some of them , the summe of 54 l 14 s 5 d or thereabouts , to the church of e. and 56 l 5 s 1 d or thereabouts , unto the church of t. g. the which several summes , divers of the parishioners of the said several parishes of t. g. and e. of good abilitie , have desired the said feoffees , to deliver unto them for a church stock for their several parishes , to be by them bestowed to the use of the said several churches , according to the said will of the i. b. but they the said now feoffees , or some of them , have and do refuse to deliver the same unto them . and the said jurors do further say upon their oathes , that sometimes the surviving feoffees have suffered the interest of the said premises to continue in them untill under the number of eight feoffees were surviving , and inhabitants of the said parishes . and that the said last feoffment , made of the said premises , by the then surviving feoffees , divers of the said last feoffees are since dead , so that at this present there are but to the number of nineteen feoffees , living and inhabiting within the said parishes of e. and t. g. in witnesse &c. decrees . at l. s. in the county of e. aforesaid the last day of m. in the yeare of our lord christ 1659. whereas by an inquisition taken at l. s. aforesaid the 24th . day of this instant m. before w. c. serjeant at law , r. s. esquire , &c. by vertue of a commission under the great seale of england to them and others directed , for the due execution of a statute made in the high court of parliament , holden the 27. day of o. in the 43. yeare of the reign of the late queen e. intituled an act to redress the mis-imployments of lands , goods , and stocks of money heretofore given to charitable uses , by the oaths of j. a. gent. r. b. esquire , &c. honest and lawfull men of the county aforesaid : it is found , and doth appeare , that m. w. widow deceased , long before her death , did hold to her and her heirs of the then lady of the mannor of w. in the said county of e. by copy of court roll , according to the custome of the said mannor , all that tenement , &c. as by the said inquisition hereunto annexed may appear . now we the said w. c. r. s. &c. having first called the said r. b. being the party interessed in the tenement and premisses in the said inquisition mentioned ( who appeared before us by her councell before the taking of the said inquisition , and was fully heard touching the premisses ) and having examined and considered the matters and things in and by the said inquisition found , and thereby appearing , do ( by vertue of the said statute and commission , and the power and authority to us thereby given ) order , adjudge , and decree , that the said r. b. her executors and administrators shall within one moneth next after notice of this decree , order , and judgement , pay unto the church-wardens of the said parish of w. for the time being , the sum of 20 l of lawful money of england , for the arrearages of the said yearly payment of 30 l per annum so by her with-held and detained from the charitable use aforesaid , to and for the reliefe of the poore people of vv. aforesaid : and also the sum of ten pounds more for damages for the detaining of the said money , and for the costs and charges of the parishioners of vv. aforesaid by them expended , and by the suing forth of the commission aforesaid , and in the prosecution thereof : and in and about the obtaining of the said inquisition and this decree . and we the said vv. c. r. s. &c. do further order , adjudge and decree , that the said r. b. her heirs and assignes , owners and proprietors of the tenement and premisses aforesaid , and all and every other person and persons whatsoever , claiming , by , from , or under the said m. vv. and d. b. deceased , or either of them , shall ( from henceforth for ever hereafter out of the rents issues and profits of the said tenements and premisses yearly , and every yeare ) pay unto the church-wardens of the parish of vv. aforesaid for the time , and from time to time being , the sum of thirty pounds of lawful money of england , upon the feast of the epiphany , in every year , yearly for ever , to and for the relief of the poor of vv. aforesaid , according to the true direction , appointment , intent , and meaning of the said m. g. the donor thereof . in witnesse whereof , &c. at e. in the said county upon the twentieth day of november , in the fourteenth yeare of the reign of our soveraign lord charles , by the grace of god , king of england , scotland , france , and ireland , defender of the faith , &c. whereas by an inquisition indented , taken at e. aforesaid the one and twentieth day of september last past , before thomas winniff , dean of st. pauls church , london , &c. by vertue of his majesties commission under the great seal of england , bearing date the sixth day of march , in the thirteenth year of his said highnesse reign , directed to the right reverend father in god , the lord bishop of london , &c. authorizing them , or any four or more of them , for enquiring and reformation of deceits and breaches of trust , concerning lands , tenements , and other things given , limited and appointed to any the charitable uses named in the said commission within the said county , according to a statute of the three and fortieth year of the reign of the late queen eliz. in such cases made and provided by the oaths , &c. it was found that h. l. late of w. in the said county of essex , deceased , did in his life time , amongst other things , purchase of one n. s. a certain customary messuage or tenement , with the appurtenances , in w. aforesaid late in the tenure or occupation of one j. e. gent. and holden of the lord of the said mannor by copy of court roll , according to the custom of the said mannor . and he the said h. l. took surrender thereof in the names of his sons , h. l. and j. l. being then infants of tender years , and afterwards , during his life , did take and receive the rents , issues and profits of the said messuage or tenement , with the appurtenances , to his own proper use and behoof : and that the said h. l. having purchased the said messuage or tenement , with the appurtenances , amongst other things as aforesaid , he the said h. l. did make his last will and testament in writing , bearing date the 28 day of november , 1619. and by the same his last will and testament did limit and appoint , one yearly rent of forty shillings to be issuing and payable yearly for ever out of the messuage or tenement in w. aforesaid , then in the tenure of the said m. s. or his assignes , to be distributed amongst the poor people of the parish of w. aforesaid , from time to time aforesaid for ever , in manner and form following , viz. item i give and bequeath unto w. m. knight , j. w. clerk , the now parson of w. h. h. merchant , j. w. gent. and e. p. merchant , and their heirs for ever , for the relief of the poor of the said parish , one yearly rent of forty shillings , to be issuing and payable yearly for ever , out of my messuage or tenement in w. with the appurtenances , now in the tenure of m. s. or his assignes , to be paid at the feast of the birth of our lord god in every year , and to be distributed to and amongst the poor people of the parish of w. from time to time for ever , by discretion of the chief inhabitants , and the parson , and the churchwardens of the said parish for the time being for ever . and if it shall happen the said rent , or any part thereof to he behind or unpaid at the said feast , that then it shall be lawfull for the said w. m. j. w. h. h. j. w. and e. p. their heirs or assignes , to enter into the said messuage , destrain for the same , and for the arrearages thereof , if any shall be behind and unpaid . and whereas it was further found by the said inquisition , that the said h. l. in or about the month of january , in the said year of our lord god , 1619. died : and that the said h. l. his son died also in the life time of him the said h. and that the said j. l. now sir j. l. knight , them survived , and being seised of the said messuage or tenement , with the appurtenances , amongst other things , the said sir w. m. knight , in the said will named , being one of the devisees of the said rent , and trusted by the said will , to see the said charitable use performed , and having notice of the said charitable use , did , in or about the month of november , in the year of our lord god , 1633. purchase the said messuage or tenement , with the appurtenances , amongst other things , of the said sir j. l. and that thereupon , the said sir j. l. in or about the month of november in the said year , 1633. did surrender the said messuage or tenement , amongst other things , into the hands of the lord of the said mannor of w. to the use of the said w. m. knight , his heirs and assigns for ever ; and that the said sir w. m. at a court holden for the said mannor the tenth day of december , in the year of our lord god , 1633. was admitted tenant to the said messuage or tenement with the appurtenances accordingly . and that the said w. m. knight , continued seised of the said messuage or tenement amongst other things , untill about the month of june last , at which time , he the said w. m. for a valuable consideration of money , did surrender the said messuage or tenement with the appurtenances , amongst other things , into the hands of the lord of the said mannor of w. to the use of h. p. esq his heirs and assigns for ever , according to the custom of the said mannor ; and that the said h. p. at a court holden for the said mannor , on or about the one and twentieth day of june last , was admitted tenant to the said messuage or tenement , with the appurtenances , amongst other things accordingly : and that before the time that he the said h. p. was admitted tenant to the same , as aforesaid , he having the summ of 1000 l or more of the said purchase money remaining in his hands unpaid , had notice of the said devise and charitable use . and lastly , that the said yearly rent of 40 s nor any part thereof hath not been as yet , at any time distributed unto and among the poor people of the parish of w. aforesaid according to the will of the said sir h. l. but hath remained in arrear and unpaid to the parishoners , by the occupiers of the said land , ever since the death of the said sir h. l. viz. for the space of these eighteen years last past , contrary to the true intent and meaning of the said will , as by the said inquisition hereunto annexed more at large , it doth and may appear . now the said t. w. e. l. n. w. j. h. w. c. d. d. and d. t. for reformation of the said abuse , neglect and breach of trust , do hereby order , adjudge and decree in manner and form following ; that is to say , that he the said h. p. now owner of the said messuage or tenement and land charged with the said rent , his heirs , executors , administrators , and assigns , shall pay , or cause to be paid unto the said j. w. and the now churchwardens of the said parish of w. or one of them , the summ of 38 l of lawfull money of england within eight days after proces shall be served upon the said h. p. his heirs , executors , administrators and assigns , at or in the parsonage house of w. aforesaid , for the arrearages of the said yearly rent or summ of 40 s limited and appointed by the said sir h. l. in and by his said will , to be issuing and paid out of the said messuage or tenement , with the appurtenances , to the charitable use above expressed : and that the said summ of 38 l shall be distributed by them the said j. w. and the said churchwardens of the same parish , unto and amongst the poor people of w. aforesaid , according to the will of the said sir h. l. and that the said h. p. his heirs , executors , administrators and assigns , shall also pay unto them the said j. w. and the said churchwardens of w. the summ of 10 l of lawfull money of england , towards the charges laid out in the suing forth of the said commission , and in prosecuting of the said inquisition and this decree . and the said t. w. &c. do further order , adjudge and decree , that the said sir w. m. knight , and j. w. being the surviving devisees of the said rent of 40 s per ann. limited and appointed to be paid out of the said messuage or tenement , to and for the charitable use above mentioned , shall at or before the said feast of the annunciation of our blessed lady the virgin mary next ensuing , by their deed or writing , in due form of law , to be made , grant , convey , assigne , or set over the said yearly rent of 40 s limited and appointed by the said will of the said sir h. l. to be for ever paid out of the said messuage or tenement with the appurtenances in w. aforesaid , to and for the charitable use before expressed , unto sir h. h. knight , w. j. doctor in divinity , rector of the parish church of w. aforesaid , b. w. w. b. t. m. and d. t. esquires , their heirs and assigns , in as large , ample and beneficall manner and form to all intents and purposes whatsoever , as the same is granted , demised , or bequeathed unto them the said sir w. m. knight , j. w. clerk , h. h. j. w. and e. p. and their heirs , in and by the will of the said sir h. l. to the end , intent and purpose the said sir h. h. w. j. b. w. w. b. and d. t. their heirs and assignes may be enabled to demand and receive the said yearly rent of 40 s of and from the owners and occupiers of the said messuage or tenement for ever , at the feast of the birth of our lord god . and that the same may be distributed unto and amongst the poor people of the said parish of w. aforesaid , from time to time for ever , by the discretions of the said chief inhabitants and the parson , and the churchwardens of the said parish for the time being , for ever , where most need shall be , according to the true intent and meaning of the said sir h. l. in his said will expressed . and the said t. w. e. l. n. w. j. h. w. c. d. d. and d. t. do further order , adjudge and decree , that as soon as any four of them , the said sir h.h. w.j. b.w. w.b. t.m. and d. t. shall depart this life , that then the said two surviving assignes of the said yearly rent of 40 s shall by some writing under their hands and seals in due form of law to be made , assign and set over the said yearly rent of 40 s limited and appointed by the said sir h. l. to and for the charitable use above mentioned , unto two other persons by them the said surviving assignes to be nominated and their heirs , upon condition that they the said two persons so to be nominated by them the said surviving assignes , as aforesaid , immediatly after the said rent shall by such act and deed be vested and settled in them , shall re-assigne and set over the said yearly rent of 40 s unto them the said surviving assignes : and also to four or more other persons of the best quality then living in w. aforesaid , their heirs and assignes for ever in trust , to and for the performance of the charitable use above mentioned ; and that from time to time , as often as any four of the assignes of the said rent shall depart this life , that then the surviving assignes of the said rent , shall make such new assignments of the said yearly rent of fourty shillings as are above expressed and mentioned . in witnesse , &c. the certain and sure way of making decrees , is ▪ strictly to observe and pursue the will and intent of the donor . the return of the commission to be written upon the back thereof . the execution of this commission appeareth in severall schedules to the same commission annexed . four comissioners , or more ; a. b. c. d. e. f. g. h. cases adjudged upon appeales . mich. 1626. winsor and hilton . in the case between thomas winsor plaintiff , and robert hilton and others , of the town of farnham defendants , upon a reference to the judges out of the chancery , it was resolved by the judges of the kings bench , that if upon an appeal in chancery or dutchy , the decree and orders of the commissioners for charitable uses be confirmed , the party grieved can have no bill of review , because the appeal is in the nature of a bill of review , and no bill of review doth lye after a decree is confirmed upon a bill of review , for then it may be infinite vexation . but in such a case the party greived may prefer his petition in parliament , and there have his complaint examined , and the lords in parliament may confirm , alter , or adnul the decree , which is to be final , as it was resolved by the judges and the kings councel , assistants in the house of peeres , 20. caroli 1643. between the poor of eastham in essex plaintiffs , and the lady kemp and others defendants , where dandy , one of the almesmen of the almeshouse in eastham , of the foundation of giles breame esquire , complained by petition before the lords in parliament , to have a decree made by the lord coventry adnulled , who by his decree altered the decree of the commissioners , and the said defendants excepted that the said decree could not be adnulled without bill in parliament , for the reason aforesaid , and upon reference to the said judges and councel , they certified us aforesaid , and then the lords proceeded to examine the said lord keepers decree , and confirmed it . mich. 44. eliz. egerton , popham , and anderson , and cook attorney general , resolved these questions upon the said statute . 1. that the bishop of the diocess , if there be any at the time of the sealing of the commission ought by the expresse words of the said statute , to be named a commissioner , or otherwise , the commission is void ; but if he be named a commissioner , it is not requisite that he should be present at the execution of it , for that none is of the quorum ; but any four or more of the commissioners named , may execute the same without the presence of the bishop or his chancellor , if the see of the bishop be void at the sealing of the commission , then the bishop need not to be named a commissioner , neither his chancelor , and the metropolitan shall not be named in stead of the bishop , for that he is not bishop of the diocess , and if the bishop be named a commissioner , and dye before the certificate returned , this doth not avoid the commission , but the other commissioners may proceed . 2. if a lease or conveyance be made by parties trusted with a charitable use , whereby the same is defrauded , the commissioners may decree the same lease and conveyance to be void . and upon such decree the same is void in interest and estate . and if afterwards upon an appeal , the lord keeper adnul the commissioners decree , or decree the lease or conveyance to be good , it is then revived and made good again in interest and estate . and if such lease or conveyance be assigned over to any , the commissioners may decree the assignment to be void , although the first conveyance was made fraudulently , and in deceipt of the charitable use . 2. if houses given to charitable uses be suffered to be ruinous and out of repair by negligence , the commissioners may decree that those which receive the rents and profits of them , shall repair the same , although they have otherwise expended the rents in performance of the charitable use , and may order the houses to be ever after kept in good repair , as often as need requires . and if they which ought to repair the said houses be dead before the commissioners decree , the commissioners may order that their heirs , executors , or administrators having assets in law or equity , shall repair the same . 4. that the word given in the statute , extends to gifts after the statute , as well as to gifts before . 5. the commissioners cannot by their decree make a corporation , not before incorporated , and enable them to take to charitable uses as a corporation . as church-wardens which are a corporation in law , but to special purposes . but they may decree lands held in capite , or in socage , to a corporation already incorporate , to be trustees , to perform a charitable use , and it shall be no mortmain . also they may decree lands given to charitable uses , to sundry persons , and their heirs , to the said uses , and enable them to demise the same lands for the best profit of the said charitable use , and that when such a number of them dye , the survivers shall make a conveyance to settle the said lands in themselves that survive , and others to make up and continue the number by them appointed . 6. if lands that lye in the body of a county be given to a corporation , to maintain charitable uses , the commissioners of the country may make orders to reform the breaches of trusts , and misimployment of such lands , by the corporation . trin. 9. caroli . east-greensteds case . these points were resolved by the lord coventry . 1. that whereas robert earl of dorset , had granted a rent charge of 330 l per ann. out of divers his mannors and lands in london and several counties for maintenance of an almshouse in east-greensted , erected by himself . first , that if a rent be granted out of lands in several counties for maintenance of charitable uses in one county , the commissioners in that county , where the charitable use is to be performed , may make a decree to charge the lands in other counties , to pay an equal contribution of charge in payment of the said rent , and there needs not several inquisitions in each county , for that the rent is an entire grant , by the deed or will . 2. if the devisees of a rent-charge or the grantees thereof to a charitable use , do purchase part of the lands , out of which the rent is issuing , or all the land , although in extremity of law , the rent-charge is extinguished , yet if the commissioners decree , the rent to be revived , and settle it upon others to maintain the charitable use , the rent is revived by the said decree . 3. if a rent-charge be granted out of land to a charitable use , and the land is afterwards sold for valuable consideration of money or land , to one that had no notice of the rent , yet the rent remaineth . for that the purchase was of another thing , that was not given to the charitable use . 4. by the statute , the parties interessed are to have notice from the commissioners , of the time and place of their sitting to execute the commission . yet if the commissioners make a decree without giving such notice to the parties interessed , it is good . and if the parties upon their appeal do take exception that they had not any notice of the time of the executing of the commission from the commissioners , that shall not avoid the decree , unless they shew withal , in their exception , that for lack of such notice , they lost the benefit of such an exception , to the commissioners or some of them , or of such a challenge to a juror , expressing the cause in certain : and if the lord keeper adjudge the cause shewen to be a sufficient exception and challenge , the decree , or orders of the commissioners , shall be adnulled and reversed without further examination , for the intent of such notice to be given , is . that the parties interessed may make their lawful challenges to the commissioners or jurors , as the statute alloweth them . 5. resolved that the notice which a purchasor of lands given to charitable uses ought to have ; ought to be certain , and a general notice , is not sufficient . as if land given to charitable uses be intended to be sold by act of parliament : and when the bill is read in the house of parliament , it is there spoken unto and declared , that the land is chargeable with a charitable use , and recompence is offered otherwise to assure the charitable use then by that land , and afterwards the bill doth not passe , and the land is sold to one of the members of the house that spake unto the bill for money . yet this notice in parliament , is not sufficient notice , within the intent of the statute , because it was not known to such a purchasor , but as a parliament man in another capacity . 6. if a purchasor of land given to charitable uses , for consideration of money , hath legal notice of the use , and afterwards selleth the land to another for money , who hath no notice of the use . this second purchasor shall hold the land chargeable with the charitable use , for that the first purchasor held it so , and the second purchasor coming under his title , must hold it subject to the charges the first purchasor held it , for that he claims under him ; but if the first purchasor had no notice of the use , then is the land discharged of the charitable use : and if he aftewards sell it to another for money that hath notice of the use , yet he shall not hold it subject to the charitable use , for that the land was discharged thereof upon the first purchase . 7. that if a rent-charge be granted to a charitale use , out of lands in severall counties , the commissioners are to charge this rent by their decree , upon all the lands in every county , according to an equall distribution , having regard to the yearly value of all the lands chargeable with the rent , and cannot by their decree charge one or two mannors with all the rent , and discharge the residue in other counties or places , for that their decree will then be contrary to the will of founders or donors . 16. martii 4. between the poor of walthamstow in essex , and upon a devise of money by one colby to relieve the poor there ; these points were resolved : first , s. took exception upon his appeal in chancery , that he had no notice of the time and place of the execution of the commission from the commissioners , whereby he lost the benefit of his challenge to some of the jurors that were inhabitants in walthamstow , as being parties interessed , and upon proof it appeared , that the number of eighteen , were sworn upon the jury , whereof three of them were substantiall men of walthamstow , and none of the poor there to take benefit by the gift , and the lord keeper disallowed the exception , for that it appeared fifteen others were of the jury , against whom no ception is taken , and a verdict of twelve or more , is good , although others of the jury , above the number of twelve dissent ; also the three inhabitants were no parties interessed in the gift , and may be jury-men , they being none of the poor of the said parish . secondly , if one be authorized by a party subject to the decree of the commissioners for a charitable use , as a counsellor , solicitor , or attorney , to solicit and defend his suits , and notice is given to his attorney , counsellor , or solicitor , by the commissioners of the time and place for execution of the commission against the person so entertaining him , telling and advising him to acquaint the party interessed therewith , and giveth him timely notice to acquaint him accordingly ; and at the time and place of meeting , neither the party interessed , nor any other cometh to make defence and challenge ; if the commissioners proceed to enquire and make a decree , it is good , and the notice to his clients is sufficient : and in the case of s. it was proved , that he was an aged man , not able to follow his own businesse ; dwelling in a remote county , and that he had a son a counsellor at law , who attended his fathers businesse in other things , unto whom the commissioners gave notice of the time and place for executing the commission , and that he might have given his father timely notice of it , and it was taken as a neglect of purpose , to avoid the commission . also it was proved , that the father had personall notice of the time and place appointed by the commissioners to make the decree , and his son came to attend it , but did not take any exception to the jurors , and the lord keeper said , that notice was sufficient , although he had no notice of the inquiry . thirdly , if one devise money to a charitable use for relief of the poor , and makes two executors , and dies , and they prove the will , and joyntly intermeddles with the receipt of money , and one trusts the other with the money given to perform the charitable use , and to pay it accordingly , and he wastes it and dies insolvent , the surviving executor shall be charged to pay the money for the charitable use , if the testator left assets to pay it , for that they joyntly meddled in the execution of the will , but if the executor that died had onely proved the will in the name of both executors , and the surviving executor never meddled in the execution of the will , but left all to the other , and he had wasted the estate , and died insolvent , the surviving executor shall not be charged with the charitable use out of his own estate , for that the other executor had a joint authority with him from the testator , and he would not prevent his intermeddling , and the survivor had no other means to prevent his charge , then by his refusall . lastly , if money be given to a charitable use by will , and the executors detain it in their hands many years without imploying it according to the will , having assets , the commissioners may decree the money with damages for detaining of it , to be imployed in the charitable use , according to their discretions , not exceeding 8 l per cent . for a year , for the damages . mich. 10. car. int. inhabitants of eltham in kent , against warreyn , the case was thus : land was given in the time of hen. 8. being then of the value of 3 l per ann. to the parishoners of eltham , to repair the high-ways there , this land doth improve to be of the value of 11 l per ann. divers of the parishoners being vestry-men there , do demise this land and house upon it , to warreyn for fifty years , at 3 l rent per ann. warreyn cuts down timber-trees , growing upon the land , and repairs the house with part , and sells and otherwise disposeth of the residue , and pays the 3 l rent yearly , which is bestowed in repair of the high ways ; the commissioners decree warreyn to pay damages for cutting down three trees , and that his lease should be voyd , and surrendred up to be cancelled , and to pay the surplusage of the true value of the land , as it was improved at the time of the lease for the time he enjoyed it , and that divers of the parishoners , naming them particularly , should be trustees to the said land for the best profit of the charitable use , and that such a number should enfeoff others of the parishoners to continue the number of the trustees , by the decree appointed . and upon warreyns appeal to the lord keeper the decree of the commissioners was confirmed in all things , and resolved , that the cutting down of the trees was a waste , for which warreyn should pay damages according to the value of them , and bestowing but part upon the house , not being able to prove the quantity , it was fraud in him , to colour his disposing the residue otherwise , but if he had bestowed all , or the greatest part of the trees in the repair , it had been no waste : 2. it was resolved , that commissioners may give costs to the party which prosecutes a commission , to reform a breach of trust in a charitable use , and the lord keeper may increase these costs , if the party grieved complain without cause : 3. the lease being made at an under value , is a breach of trust , and fraud , to deceive the charitable use of the true value of the land : and the commissioners may decree the lease to be voyd and surrendred , and that the lessee shall pay the true profits of the value of the charitable use above the rent reserved . and lastly , the commissioners may by their decree , inable persons as trustees , to have interest in the lands given to charitable uses , and to demise the same according to the improved value . in the case of sutton colefield , in com. warr . hill . 11. car. first , it was resolved , that it is not materiall that the commissioners which were present at the time the evidence was given , and of the taking of the inquisition , be present at the making of the decree , for if any or all of them are absent at the making of the decree , which were present at the time of the taking of the inquisition and evidence , the decree is good , if it be made by four commissioners , or more . and if it appears by the return , that the names of four commissioners were affixed to the inquisition , and four other commissioners to the decree , all is good . secondly , resolved , if lands of the value of 3 l per ann. be given to maintain a school-master , and in the deed it is expressed , that the said 3 l shall be onely imployed to maintain that use , and no other use is expressed in the deed , and afterwards the land increaseth to a greater value , all the increased rent shall be imployed for maintenance of that charitable use , because it doth not appear that the donor had any intention that the profits of his land should be imployed to any other use , and at the first he gave so much as the land was worth . thirdly , resolved , if land given to charitable use be sold for money to one that hath notice of the use , this notice did make the land chargeable with the use in all other purchasors hands , although the other purchasors had no notice of the use , because they take the land charged with other incumbrances as the first purchasor held , but if the first purchasor had notice of the use , then is the land discharged of the use , and it shall so remain in all the purchasors hands , although they had notice of the use . fourthly , resolved , if land of the value of 3 l per ann. is given to a charitable use , which is paid accordingly , and afterwards the land increaseth to a better yearly value , if the increased value be not also payd to the charitable use , that is breach of trust , which the commissioners may reform , if no other use of imployment of the revenue be expressed in the donors deed . fifthly , resolved , if land be given to a corporation , or other particular persons to perform a charitable use , and the donor appoint them visitors , also of the use according to his intent , if the said visitors do break the trust , either in detaining part of the revenue , misimploying , or any other ways defrauding the charitable use , this may be restored by decree of the commissioners , notwithstanding the statute of 43 eliz. which disables commissioners to meddle with lands given to charitable uses , where speciall visitors are appointed , for the intent of the statute is to disable commissioners to meddle with such a case , where the land is given to persons in trust , to perform a charitable use , and the donor appoint speciall visitors to see these trustees to perform the use according to his intent , if the trustees defraud the trust , the commissioners cannot meddle , but the visitors are to perform it , but where the visitors are trustees also , there the commissioners may by their decree reform the abuse of the charitable use . hynshaw and pydwers the mayor of the corporation of morpeth in northumberland , 5. car. king edw. 6. gives land to the mayor and commonalty of morpeth , of the value of 20 l per ann. to maintain a school-master there , and appoints them visitors of the school-master and schollars , that they behave themselves according to his orders , this land increaseth to 100 l by the year , and the corporation did onely bestow on the school-master the 20 l per ann. accordding to the value at the time of the first gift . a commission is granted to reform this breach of trust , and the corporation upon summons , refused to appear before the commissioners , for that they are appointed visitors , and the proviso of the statute doth exempt in such cases the power of the commissioners , the commissioners certifie this to the lord keeper , and that the visitors were the persons trusted , and did break the trust , and serjeant thomas crew moving the lord keeper upon this certificate the 22 of may , 5 car. the lord keeper declared his opinion to be , that the commissioners might proceed in the execution of their commission , for the visitors being trustees and parties breaking the trusts , are not within the intent of the proviso , and if it should be otherwise construed , this breach of trust would escape unpunished , unlesse in chancery or in parliament ; which were a tedious and chargeable suit for poor persons : and the lord keeper said , that the not bestowing of the increased value of the land given , was a breach of trust in the corporation , if no other use be expressed in the letters patents : also it was then said , if land be given to maintain a charitable use for relief of poor , and also that the school-master or poor shall pray for the donors soul , that the charitable use shall be said , the principall intent of the donor , and the praying for his soul , but an accessary , and therefore the charitable use shall support and preserve the land . the case of the inhabitants of woodford in essex , against parkhurst ; hill . 14. sir henry leigh did purchase copyhold lands in woodford , in the name of two of his younger sons , and their heirs , they being within age , and by his will , deviseth to sir william martin and other parishioners of woodford , and their heirs , a rent-charge of 40 s per annum , out of this copyhold land , for relief of the poor there , and dyes , sir william martin purchaseth this land , and enjoyes it for many years , and then sells the land unto packhurst and his heirs , parkhurst hath notice of the charitable use : between the surrender and his admittance , the commissioners decree parkhurst to pay all the arrerages since sir henry leighs death , and upon his appeal , the lord keeper resoved these points . first , that the rent is well devised , although sir henry had nothing in the land in strictness of law , for that the estate in law , was in the children , yet sir henry making the purchase , and enjoying the land as owner , and receiving the profits of it , he shall be said in equity to have power to dispose to a charitable use : also it being objected that there wanted a surrender to enable him to devise , the lord keeper said , yet the devise was good enough , and shall be said a good gift , limitation , and appointment within the statute , in favour of charitable uses . secondly , resolved that the rent , although it was extinct in law , by sir william martin purchased , yet by the commissioners decree it is revived . thirdly , resolved , the rent is not extinct by this purchase , although he had no notice of the same , for that the purchase is of another thing then was given to the charitable use . fourthly , resoved , that the rent is a charge which goes with the land , in whose hands soever it comes , and a distress may be taken for the arrerages , upon the ter-tenant for the time it was arrear in others hands , and the owners remedy , to have contribution against all others that enjoyed the land before him , is by suit in chancery ; and here parkhurst by the decree , had contribution against all others that enjoyed the land charged , and suffered arrerages to accrew in their time . lastly , resolved that the notice of the rent given to parkhurst , after the surrender and agreement for the purchaser and before his admittance , was a sufficient notice within the statute ; if notice in this case had been requisite , for that parkhurst was no compleat and absolute purchasor before admittance ; so of notice given to a purchasor , of a charitable use chargeable upon the land , mean between his agreement , and sealing of the writings , before the perfecting of the settling of the estate in him , by attornment , livery , or inrolment of the deed of conveyance . hennington hastings in com. warr , 6. jacob . one humfrey davis erected an almshouse in hennington hastings , for eight poor men , and being seised of lands in tennington , monton , and ●urbery , then let for 10 l rent per annum , doth devise the rents of his said lands , for maintenance of the said poor in the said almshouse , and dyes , his heir paies the ten pound yearely for maintenance of the poor , at the almshouse , and at the end of the term , doth demise the land at 40 l per annum . the commissioners doth decree the whole land for maintenance of the charitable use , and the arrerages of the improved rent taken by the heir , from the time of the expiration of the old lease , until the decree , and that the new lease shall be void , and surrendred , and upon the heirs appeal in chancery , and acceptions taken to the decree , the lord keeper referred the case to the judges principally , whether if one devise the rents of his land to a charitable use , if by this devise the land passed , and they certified their opinions , that by devise of the rents of the lands to a charitable use , the land it self did passe , and in twelve jac. in the case of one kerry and dethick , it was adjudged , that if one devise to another and his heires , the rents and profits of his lands , that this is a devise of the land it self ; also they resolved , that when one deviseth the rent of his land to a charitable use , it shall be taken largely for a devise of the rent then reserved , or afterwards to be reserved upon an improved value , and the lord keeper did afterwards confirm the commissioners decree in all things . the schoole of thetfords case upon a bill exhited in parliament , 8. jacobi . 8. coke fol. 130. land of the value of 35 l by the year , was by sir thomas fulmerston 9. eliz. devised to certain persons in trust , and their heirs for maintenance of a preacher , schoole master , and poor people , in thetford , and by the will , a special distribution was made , how much the preacher , schoole-master and poor should have , amounting in the whole , unto 35 l by the year , which was the value of the land at the time of the devise , and afterwards the land increaseth to be by the value of 100 l by the year , and upon a reference to the chief justices and judge walmsley , they certified their opinions , that the revenew of the lands shall be imployed to increase the several stipends of the persons appointed to be maintained by the devisor . and if any surplusage do remain , it shall be imployed for the maintenance of a greater number of people , and nothing shall be converted by the devisees , to their own use , for that it appeareth by the distribution of the devisor , that he intended that all the profits of his lands , shall be imployed in the charitable works by him founded , and left nothing to his heirs or executors , of the profits of his lands , as they were in value at his death , and as if the value of the lands had decreased , the poor should have lost in their stipends , so when the revenue of the revenue of the lands increase , they shall gain ; and the lord coke said , that this resolution did concern all the colledges in the vniversities and elsewhere , for when the lands were first given for their maintenance , and that every scholler should have a penny half peny a day , this was then a competent allowance for a scholler in respect of the price of victuals then and yearly value of the land , and now the price of victuals being increased , the first maintenance for schollars , is not competent for them ; and as the value of the lands increase , so ought the allowance for the schollars to increase ; for the colledges seised in jure collegii , to the intent that the members of the colledge , shall be maintained , according to the intent of the founder , which is , that all the revenue and increase of the profits of their lands , shall be bestowed in the works of charity , which the founder hath expressed , and that nothing should be committed to any other private uses , for panis egentum est vitae pauperum , & qui defraudat eos homo sanguinis est , and upon conference with all the judges of england , they agreed to the opinion of both the aforesaid judges , and both houses of parliament passed the bill accordingly , and the king assented to the bill . dame billingsleys case . 12. jac. the lady billingsley , being a feme covert , and administatrix unto martin her first husband , made her will , and gave 400 l unto charitable uses , out of 1800 l debt , due unto martin upon a statute , and dyes , administration of martins goods , is committed unto others ; the executors of the lady billingsley prove the will , and have asse●● , commissioners for charitable uses make a decree against the executors for payment of the 400 l given by her unto the charitable use . upon an appeal , the executors take exception against the decree : first , that the will is void being made by a feme covert , for that the demise of the charitable use , is to be paid but of money due upon a statute , which is a thing in action , and the administrators of martyn have now the debt out of which the charitable use ought to be payd , but the lord keeper did confirm the decree , and declared , that the will of a femecovert , is not meerly voyd , unlesse her husband did contradict it , and it shall stand good in this case , and be a good declaration of money to a charitable use within the statute . secondly , this declaration shall be good to charge her executors to pay the charitable use , it being found that they have assets , and they shall be liable to pay it out of her estate , but it shall not charge the administrators of martin , for that they be administrators to another , and claimed immediately from martin above the will . decimo quinto jac. collisons case . collison seized of lands in fee in pape street of eltham , in 25 h. 8. — deviseth the rents of his lands to his executors for reparations of high ways within the parish for ever , and upon a reference to mountague and hoboard , chief justices , out of the chancerie , they certified , that this was a good demise of the land , and that if one do demise the rents and profits of his lands to another and his heirs , this is a good demise of the land it self . secondly , although this was a voyd demise in law , because it was made in 25 h. 8. at which time no land was demisable by the common law but customary land , and the statute of 32 , 34 h. 8. were made divers years after , yet by the statute , 43 eliz. it is made good , and shall be taken within that statute , for a good limitation and appointment to a charitable use , and it was decreed according to their certificate . sir tho. middletons case . 1617. soldiers and marriners , by a voluntary contribution amongst themselves , abates out of their wages of six shillings a month , 4 d by the month , and he which taketh five shillings by the month , 3 d by the month , and appoints this to be payd to sir tho. middleton , to the intent that he shall imploy it for relief of maimed souldiers and marriners , upon the seas , their wives and children , and sir tho. receives by this appointment , 400 l which he keeps in his hands about twenty years . this voluntary contribution was made by the marriners and soldiers attending sir francis drake , and sir john hawkins , in their voyages to the west indies , upon a commission upon the statute of charitable vses , this voluntary agreement and constitution of the souldiers and marriners was proved before them , and that sir tho. middleton had received by reason thereof 400 l which he had detained in his hands twenty years . the commissioners make a decree for payment of the said money , with some damages , and upon appeal to the lord keeper , he confirmed this decree . rivetts case . 15 jac. a copyholder of land in fee , deviseth the same to a charitable use without a surrrender , commissioners make a decree for the land , and upon appeal , the decree was confirmed ; for although it be a voyd devise by the common law , yet it is a good limitation and appointment of land to a charitable use , and it shall bind the heir , but not the lord for his fine . this devise was made unto the devisors son and heir , and his heir , upon condition , that he and his heirs should imploy the profits of the land for the relief of stow market in suffolk , and after the devisor died without a surrender to the use of his will . in 6 jac. the heir having sold the land to one flick for valuable consideration of money , sues out a commission upon the statute of charitable vses , by fraud and covin between him and flick , to discharge this land of the charitable use , upon which commission , it was proved before the commissioners , that flick had any notice of this charitable use , but it was proved that the heir that sold the land had assets , both in law and equity , to give allowance out of his estate to maintain this charitable use , whereupon the commissioners decreed , that the son and heir should grant out of his own land , the summ of five marks , and to maintain this charitable use , it being then proved , that the land devised for the charitable use , was of no great value , and they further decree , that flick should hold his land discharged of the charitable use : and this decree being certified into the chancery , and prosecuted by the heir and flick , with intent to discharge the land devised , of the charitable use , the lord keeper confirmed it ; afterwards the parishoners of stow market having notice of this fraud , and that the land devised was worth 7 l 10 s per ann. they in 14. jac. sue out another commission upon the said statute , and before the commissioners it was proved that flick had notice of this charitable use before he bought the land . secondly , it was proved that the first commission was sued out by fraud and combination between the heir and flick , on purpose to discharge the land devised , of this charitable use . thirdly , it was proved that the land devised was worth 7 l 10 s per an. and fourthly , that the heir had not payd the 5 marks decreed by the former commission to be payd , upon all which proofs , the latter commissioners decree flicks land for maintenance of the charitable use appointed , and the jury having found the former commission to be prosecuted by fraud and combination , as aforesaid , they decree that flick shall pay the full value of his land by the year to the charitable use , from the time of his purchase . and lastly , they decree , that the heir that ought to have paid the 5 marks per ann. for divers years , and hath not paid it at any time , should pay the arrerages , and then his land to be discharged from further payment of it . this latter decree being certified in the chancery , flick took exception , that the second commission issued out illegally , there having been a former commission and decree , to discharge the land of the charitable use , which was confirmed by decree of this court , which ought to be finall , and is not to be reversed but in parliament , according to andrew hynstors case before ; and if a commission upon a commission should issue out upon this statute , such multiplicity of suits would arise , as that it would prove inconvenient , and multiplicity of suits is not allowed in law . but the lord keeper did confirm the second decree , because of the fraud and combination between the heir and flick in suing out the first commission , which was found by the jury , and proved before the l. keeper , and therefore he now reversed the first decree , and confirmed this , for that by the law , fraus & dolus nemini patrociniam debet , but if a decree be legally made without fraud by the commissioners for charitable uses , and upon appeal this is confirmed in the chancery , and where a decree is made by commissioners for charitable uses , and this decree confirmed in chancery , if the decree be not performed accordingly : now no commission need be sued out , for upon an affidavit made of a breach of the decree , an attachment and other proces of course is to issue out to compell the parties concerned , to perform the decree ; yet if a second commission do issue out , it is not illegall , if nothing be decreed against the first decree ; and upon this second commission , they are to decree by form of the first decree , if they find a breach . barnard hides case . trinity , 4 car. barnard hides case against the parishoners of gillingham , darford , and sutton in kent . katherine banne grants by deed , a rentseek out of 208 acres of land , for relief of the poor in those parishes , and limits this to commence after her death , and gives seisin of this in her life , the rent is behind for thirty six years , hide purchaseth the land , having notice of the charitable use , and in the grant , there was a nomine poenae of 50 s if the rent be not paid by her heirs within fourteen days after it was due by the grant , and it was found that hide had held the land seven years , upon a commission for charitable uses , the commissioners decree that hide shall pay all the arrerages for thirty six years , and also the arrerages of the nomine poenae for seven years , being the time he had enjoyed the land , and decree that the grantor shall distrain for the rent for ever after . and the commissioners decree being returned in chancery , the lord keeper referred it to the judges , who resolved these points : first , that hide should pay all the arrerages for thirty six years , for that the land is chargeable with the rent , in whose hands soever it cometh . secondly , that the seisin given by the grantor in her life , is good , although the rent did not commence , or was in esse at the time of the seisin given . thirdly , if land or rent be given to a charitable use , and misimployed , a purchasor which hath notice of the gift , shall not be further charged then during his own time ; but where the rent is concealed , a purchasor shall answer for all the time of the concealment , for the land is a debtor , & transit cum onere . fourthly , if a rent be granted out of land to a charitable use , and one buys the land for a valuable consideration of money , having no notice of the charitable use and rent , yet the rent remains , because it is collaterall to the land , and another thing , and the notice required by the statute is to be given , as well of the land , as of the charitable use . fifthly , resolved , that the purchasor shall not pay the arrerages of the nomine poenae , because it was a personall charge upon the heir , who ought to have paid the rent , and it doth not charge the land . sixthly , when the heir or others , charged to pay a charitable use , do break the trust , the commissioners may transfer the trust unto others , as to the churchwardens , or other parishoners of the parish where the charitable use is to be distributed . lastly , it was resolved , that if a rent seek be granted to a charitable use , the commissioners by their decree cannot make this a rent-charge , by adding a clause of distresse , unlesse it be for that this alters the nature of the rent in the creation of it , and is against the mind of the donor . mich. 14. car. plate and the masters and fellows of st. johns colledge in cambridge . plate being seised of copyhold land in tayl in highgate in midlesex , surrenders this in court to the use of his will , and suffers a recovery in the court of the mannor , in which no judgement is given against the vouchee , and after deviseth by his will , this copyhold land , and all his free-hold land to his wife for life , the remainder to the master and fellows of st. johns colledge in cambridge for maintenance of the schollars there , the heir of plate enters upon the wife , to avoid the devise , and the master and fellows prefer a bill in chancery to preserve their interest , and to have the devise to them confirmed . the lord keeper , littleton , resolves , that if no judgement be given against the vouchee , to have in value , in case of a common recovery to cut off an estate tayl , that it is a voyd recovery , and will not cut off an estate tayl ; and as to the wife , to whom the land was devised for life , the heir had liberty given by law to evict them , but as to the colledge and the remainder limited to them , the lord keeper did declare , that the devise is good to them by the statute , 43 elizabeth touching gifts , limitations and appointments of lands to charitable uses ; for there is gift and limitation of the land to a charitable use , which shall not be avoided for want of circumstance of law to make it good ; and also the lord keeper said , that although the colledge was incorporated by another name then the devise was to them , and therefore might not be capable of it , yet the devise is good to them by the said statute : also if the heir avoyd the estate tayl against the wife at law , yet the remainder to the colledge shall stand good , and be a remainder without a particular estate , which by rules of law cannot be , but these defects in cases of charitable uses are made good by that statute , by a benigne and favourable interpretation thereupon for maintenance of charity , as it is in other cases upon statutes for piety and charity . 13 jacobi jesus colledge case in court of wards referred to the judges . doctor floyd seised of lands in capite , deviseth them to jesus colledge in oxford , and their successors , to find a fellow there , which should be of his blood and alliance , and it was referred to the judges , whether this devise be good or no , and they resolved and certified , that by the common law and statute of wills , the devise was void ; for these statutes enabled persons to devise their lands , excepting to corporations , for that is mortmain : also none can devise all their capite lands to any , but must leave a third part to descend , but they certified and resolved , that although it be voyd by the common law ; yet the statute of 43. eliz. for charitable vses , doth make this good , as a limitation and an appointment , and that it was good for all the land : but if an infant or lunatick , who by law is disabled to make a will or devise of his land , do devise his land to a charitable use , this is voyd and not made good by the statute , for want of a capacity to make a will by law . the lord edward mountagues case in the court of wards . 17. jac. sir walter mountague seised in fee of capite lands in hanging houghton in northamptonshire , conveys two parts of these lands unto uses limited within the statute of 32. and 34. h. 8 and by his will deviseth the third part , remaining in him , for maintenance of a charitable use in wales , and upon a reference unto hobart and tanfield , they resolved , this devise to be voyd , and was not aided by the statute of 43. eliz. for charitable uses , for in the instant of his death , the lands descended to the heir , and the devisor having disposed of two parts in his life , according to the statute of wills , he is disabled by the common law , and those statutes , as owner of the lands , to devise any part of his third part remaining : see doctor floyds case before in jesus colledge case . seymor against the poor of twyford . trinity 1634. money was given to charitable uses , and detained a long time as concealed , the commissioners upon the said statute , decreed the money to be paid with interest , after the rate of 8 l per cent . and this decree was confirmed by the lord keeper . so in the case of the lady mountague of ilford , and the inhabitants of barking in essex , sir charles mountague her husband , gave by his will 10 l to the poor of barking , and made his wife executrix , and died , she kept the money above twelve years in her hands , and the commissioners decreed her to pay 20 l for the detainig this money , for use and principall , and the lord keeper coventry confirmed this decree about 12. the poor of east greenstead against howard . 8. & 10. resolved by the lord keeper upon appeal , to alter or confirm a decree made by commissioners upon the statute of charitable vses , the decree is not perpetuated , and not to be altered , but by act of parliament , and is to remain in the pety bagg , and it is in his power to make a decree good where it is defective . hungate on the part of the inhabitants of sherborn . 3. a debt owing by statute , bond , judgement or recognizance , which in law is a thing in action , was given for the creation of a school , and this was decreed to be a good appointment , within the statute , to maintain a charitable use . steward against germyn . 41. eliz. one having lands and goods , appoints by his will , that the same shall be sold to maintain a charitable use , and doth not appoint by whom the sale shall be made , the commissioners do by their decree , appoint that j. s. shall sell these lands and goods , and decree his sale to be good , and that the money to be raised thereby , shall be imployed to maintain the charitable use , according to the donors will , and this decree was confirmed by the lord keeper upon an appeal to him . hellams case . 5. caroli . a devise was made of lands to the company of leather-sellers in london , to maintain a charitable use there , upon a decree by commissioners , to settle the lands upon the company , an appeal was , and exception taken , for that the company of leather-sellers was a corporation , and the statutes of wills doth except devises of land to a corporation , but the decree was confirmed , there being many presidents in it . the schoole of rugby in the county of warwick . 2. caroli . one seised in fee of houses in grays-inn lane , london , gave these houses to certain persons in trust , to build a school at rugby in the county of warwick , and upon breach of the trust , a commission was taken out in warwickshire , to enquire of this gift , and by a jury there , the gift and breach of trust was found , and a decree made by the commissioners in that county , to settle the lands according to the donors will , and upon an appeal , the decree was reversed , for the inquisition and decree was not made , nor found by jurors and commissioners of the county where the lands given to such uses do lie ; the words of the statute be , to enquire by the oaths of twelve men , or more of the county , of such gifts , limitations and appointments , and of the breaches of trust of such lands and goods , &c. which is intended to be by jury and commissioners of that county where the lands do lie . kensons case . 41. eliz. resolved that a copyhold may be charged or given to a charitable use . wingfields case . 4. car. money was given for the good of the church of dulk , and this was resolved to be a good gift , notwithstanding these generall words . goffe cont. webb . 44. eliz. hvnt seised in fee of the rectory of haynes in the county of wilts , devised the same to be sold , and the money to be distributed unto twenty of the poor of his kindred , and by egerton and popham , this was adjudged a good devise , notwithstanding it doth not appear that he had any poor , kindred . champion contra smith . 3. jacobi . ridley , seised of copyhold land in barking in essex , did devise the same to the parson and churchwardens of in thames-street , london , to the end that they , and four honest men of that parish , should sell this land , and imploy the money for the poor and charitable uses in that parish . and upon an appeal made , it was objected , that the devise was void , because the parson and churchwardens were not a corporation to take lands out of london , nor to sell it for such uses , but it was decreed , that the devise was good , and that they had good authority to sell the same . stoddard 20. jacobi . stoddard devised by parcell , a yearly rent of 10 l per ann. for ever out of his house , called the swan , with 100 marks in the old jury , london , for maintenance of two schollars in oxford and cambridge , and willed , that one hugh the scrivener should put it into writing , which was done accordingly , and this being found by inquisition , was decreed , and the decree confirmed upon an appeal , for although by law a rent cannot be created or granted without deed or will in writing ; yet this nuncupative will was good , to create the rent to a charitable use , by the words of the statute of limitation or appointment ; for although it be not a good gift , yet it is a good limitation or appointment . mayor and burgesses de reading , contra lane . 43. eliz. a devise was made to the poor people maintained in the hospitall of st. lawrence in reading for ever ; exception was taken , that the poor were not capable by that name , for that they were no corporation , yet because the mayor and burgesses were capable to take lands in mortmain , and they did govern the hospitall , it was decreed , that the defendant lane should assure the land to the mayor and burgesses for the maintenance of the said hospitall . mayor of bristoll against whitton . 8. and 9. caroli . a man deviseth mony to a charitable use , to be bestowed amongst poor people , and the other of his goods to be imployed for such uses as his feoffees shall think fit . resolved by the lord keeper , and the certificate of two judges , that although bristoll be a corporation , yet the devise to them is good . fisher against hill . 10. jacob . when no use is mentioned or directed in a deed , it shall be decreed to the use of the poor , although the feoffees be gentlemen living out of the town , and no inhabitants within the town . peacock against thewer , mich. 14. car. lands are given to a charitable use , if a purchasor buys these lands , not having notice of the charitable use , it shall not bind the purchasor ; but if a rent be given out of lands to a charitable use , and a purchasor purchaseth the lands for money , not having notice of the charitable use , yet he shall pay the rent , for that he doth not purchase it , but the land out of which the rent issueth , but he shall not pay any more arrerages of the rent then what was encurred during his time of purchase ; but every occupier and owner must answer the arrerages for his own time . see before purkhursts case , and the inhabitants of wood and barnard hides case before . 2. caroli , pennyman against jennys . lands were given to churchwardens of a parish , to a charitable use , although the devise be voyd in law , it was decreed good in chancery , by the words , limited and appointed within the statute . trin. 15. car. pember against the inhabitants of knighton . money was given to maintain a preaching minister , this is no charitable use named in the statute , yet by the lord keeper and two judges , it was decreed to be good , and the use a charitable use , within the equity of that statute , and the executor was ordered to pay that money to the charitable use for maintenance of it . trin. 15. car. peustred cont. panyer . a deviseth 20 l per ann. to a preaching minister , and makes his wife executrix , and dyes , leaving lands and assets in goods , the executrix refuseth to buy lands or a rent of that value , the lord keeper , and two judges decree , the executrix to buy lands to that value , and to assure it for the charitable use . trin. 15. car. bramble against the poor of havering . a feme covert maketh a will , and deviseth 30 s per ann. out of some of her own lands to a charitable use ; the heir submits himself to an award , and is bound to perform it ; the arbitrators do award the payment of it : yet by decree the heir is discharged to pay it , and that the devise was voyd , ab initio , so of an infant , and other persons disabled in law to make a will , or to devise lands . mayor de londons case . lands were devised to the mayor and chamberlain of london , to the use of the master and governors of the hospitall of st. bartholomew , london . resolved , that devise is good , although the corporation be not incorporated by that name , but by the name of mayor and commonalty ; for the intent of the devisor shall be observed : and it appears that the devisor intended to give it to the corporation of london : also the will is , to maintain an hospitall , which is a charitable use , which the law ought to favour . pauperes de chelmsford , & sir henry mildmay , minh . 1649. king edward 6. founded a free-school in chelmsford , and made it a corporation of guardians , master and usher , and gave chantery to them and their successors , to the value of 300 l per ann. at this day , to maintain the master , vsher , and certain poor people in chelmesford and moulsham , and appointed , that the rents , issues , and profits of their lands should be imployed for their maintenance , and not otherwise ; and appointed the lord peter , and the heirs males of his body , sir tho. mildmay , and the heirs males of his body , sir jo. tirril , and the heirs males of his body , and sir humfrey mildmay , and the heirs mals of his body , should be governors of the said free-school and lands ; and that none under the degree of a knight , should be one of the governors , the governors make leases of the lands at under values for fines and small rents , according as they were at the first foundation . the commissioners decree the government and ordering of the lands to others , by reason of their breach of trust . sir henry mildmay of moulsham neer chelmsford , being the chief man that received the rents , let the leases , and defrauded the trust , the rest of the governors heirs being within age , or beyond the seas , put in exception to the decree . first , that the corporation had speciall visitors appointed , and so within the proviso of the statute : secondly , for that the decree is against the founders intent , who would have none under the degree of knight to be a governor , to which was answered , that when the visitors break the trust , they may be questioned by decree of the commissioners , as is the case of the school of morpeth , and other cases before cited . thirdly , that the generall intent was of edw. 6. that the profits of the lands should be solely converted for the use of the school and poor , and that the visitors and their heirs , should make no profit of it , and that of being a knight , was but for the honour of the family , appointed governors , and they all being persons of great possessions , and living neer chelmsford . but the lords commissioners reversed the decree , by reason of the proviso in the statute , and ordered that a bill be exhibited against the now visitors and governors , and that upon proof of their breach of trust , a course should be taken for relief of the school and poor , according to the intent of the founder . the case where a tenant in capite , devised all his lands to a charitable vse . th. seised in fee of the mannor of l. held in socage , and of 54 acres of marshland , held in capite , deviseth all the socage-lands to c. hospitall in l. paying 1000 l after the death of a. the wife of t. h. as she in her life time should appoint the same to be payd . part of the socage-lands devised to the hospitall , is by commission of the court of wards , set out to n. h. the heir , for his third part . a. h. dies , and the hospitall pays the 1000 l the commissioners for charitable uses have decreed to the hospitall , all the socage lands devised to the use of the poor . this being the substance of the case , the questions hereupon arising upon the appeal , were : whether the devise to the charitable uses be good , and whether the commissioners had power to decree the whole socage lands devised , or but two parts only . it was agreed that by the statutes of 32 and 34 henry 8. the devise is voyd for a third part . but it was insisted upon , that although the devise be voyd for a third part by those statutes , yet this is such a limitation and appointment within the statute of 43. eliz. as doth well enable the commissioners for charitable uses to decree the whole . first , that it hath been generally held , that the statute of 43. eliz. for charitable uses , doth supply all the defects of assurances where the donor is of a capacity to dispose , and hath such an estate as is any ways disposeable by him . and upon this ground it hath been held , that if a copyholder doth dispose of copyhold lands to a charitable use , without a surrender , or if tenants in tayl do convey land to a charitable use without a fine , or if a reversion be granted without attornment or inrolment , and divers other the like cases ; yet these defects are supplied by the statute of 43. eliz. because the donor had a disposing power of the estate , and this is a good limitation and appointment within this statute : but it is true , if an infant , lunatick , or any other person , who hath not capacity to dispose an estate , shall grant to a charitable use , this defect is not supplied by this statute : and this difference is resolved in collisons case , 15. jacob . in the lord hobarts reports , folio 136. secondly , the words of the statute of 43. eliz. are very considerable in this case , for although the statute doth give power to the lord chancellor , or lord keeper , upon complaint to them made , to adnull , diminish , alter , or enlarge any decree made by the commissioners for charitable uses : yet the same is with this limitation , so far as may stand with equity and good conscience , according to the true intent and meaning of the donor and founder thereof . whereby it doth appear , that in all gifts , appointments , limitations and assignments within that statute , speciall regard is to be had to the intent of the donor , and this power of adnulling , diminishing , altering or enlarging decrees made by the commissioners for charitable uses , is appropriated solely to the lord choncellor , or lord keeper , and not to any other , and to proceed therein according to equity and good conscience . thirdly , the case of g. l. hillar . 13. jac. reported by the lord hobart , fol. 136. doth resolve the point in question : where the case being , that g. l. being seised in fee of lands in cardigan , 1571. in august , 25. eliz. devised the same land to a. his wife for life , and after to j. his daughter for life , and after these lives ended , to the principall fellows and schollars of jesus colledge in oxford , and their successors , to find a schollar of his blood from time to time , and dyed , the lives ended , b. l. the heir of g. l. being the kings vvard , entred , and upon a case made hereof in the court of wards , and by order of that court , brought to the lord hobard , then chief justice of the common pleas , and the lord chief baron tanfield to be resolved of by them , who agreed , and so certified , that the devise was void in law , because the statute of wills did not allow devises to corporations in mortmain , yet they held it cleerly within the relief of the statute of charitable uses of 43. eliz. under the words , limited and appointed , and so it was decreed , that the colledge should enjoy it against the ward and his heirs . the case of collison , 15. jac. reported likewise by the lord hobard , fol. 136. resolved the point in question , where the case being , that collison , 15. hen. 8. devised a house in etham in kent , to l. his wife for life , and after her death , made j. k. and others , feoffees ( as he called them ) in the said house , to keep it in reparations , and to bestow the rest of the profits upon the reparation of certain highways there , collison and his wife died , and the house descended to o. r. an infant this case being in chancerie between the parishoners and b. was referred by the court to the lord hobart , and the lord chief baron tanfield , who resolved it clearly , that though the devise were utterly void , yet it was within the relief of the statute of 43. eliz. within the words , limited and appointed to charitable vses . this decree was lately confirmed by the lords commissioners , keepers of the great seal , for that it fully appeared to them , that it was the true intent and meaning of a. h. the donor , that all the lands in question should go to the hospitall . inquisitions . an inquisition taken , &c. before , &c. by vertue of a commission under the great seal of england , bearing date at westminster , the 6. day of m. in the year of our lord god , 1650. to them , and divers other persons , dwelling and inhabiting within the said county , directed , for the due execution of a statute , made in the high court of parliament , holden the 27. day of o. in the 43. year of the reign of our late soveraigne lady , queen eliz. intituled , an act to redresse the misimployment of lands , goods , and stocks of money heretofore given to charitable vses , by the oaths of , &c , good and lawfull men of the said county of d. who being sworn , &c. say upon their oath , that j. t. late of l. merchant , deceased , was in his life time , and at the time of his death , possessed of a personall estate of great value : and that the said j. t. did heretofore make his last will and testament , bearing date the tenth day of o. which was in the year of our lord god , 1649. and by the same will did nominate , constitute , and appoint w. l. of t. and t. h. of l. in the county of c. gent. the executor of the said will : and that afterwards the said j. t. did make a codicil which was annexed to his said last will and testament , and which he did appoint to be part of his said will : and that the said j. t. in and by the said codicil , did among other things , make such recitall , disposition , limitation , and appointment , as followeth in these words , that is to say , and whereas i have not finished the almshouses by me already begun , and do intend that eight poor people of the said parish of m. shall be placed therein , when finished , and receive fifty shillings a piece yearly by quartery payments for their maintenance during their lives and purpose that the same shall be so continued and supplied for ever , with poor people of that parish , and with that yearly maintenance . now i j. t. testator , named in the said will , do hereby will and appoint mine executors , w. l. and t. h. in my said will , named , to finish the said almshouses with all speed , out of the surpluss of my estate not disposed by the said will , nor by this codicil , and likewise therewith to purchase so much freehold land in fee simple , and settle & assure the same upon feoffees for the maintenance of eight poor people of m. parish aforesaid for ever , to be placed in the said almshouses , at m. aforesaid , as shall be convenient . and the jurors aforesaid do further say upon their oaths , that the said j. t. afterwards , that is to say , on the 22th day of d. died . and that the said w. l. and t. h. proved the said will and codicil of the said j. t. and took upon them the execution thereof : and that they the said w. l. and t. h. after the death of the said j. t. did finish the building of the said almshouses before mentioned , out of the estate of the said j. t. and that the said t. h. did place eight poor people in the said almshouses there : but the jurors aforesaid do likewise say upon their oaths , that the said w. l. and t. h. in the said will of the said j. t. named , have not , nor either of them , hath out of the estate of the said j. t. ( appointed or limited for that purpose , or otherwise ) as yet purchased , settled , or assured freehold land in fee simple , of the clear yeary value of 20 l by the year , as by the said will and codicil is intended and appointed upon feoffees or trustees for the maintenance of eight poor people of m. aforesaid for ever ; placed , and to be placed in the said almshouses , as by the said codicil is directed , limited and appointed ; and that in further breach of the trust in them , the said w. l. and t. h. reposed in and by the said will and codicil . they the said w. l. and t. h. have not paid unto the poor people formerly placed in the said almshouses , and now remaining there , namely a b. &c. their severall and respective yearly allowances of 50 s the year , appointed them by the said , j. t. as aforesaid by the space of two years , ending at the feast of the annunciation of the blessed virgin mary last past , amounting in all , to the summ of 20 l but do detain and withhold the same money from them the said poor people . and the said jurors do further say upon their oaths , that the said w. l. and t. h. have assets of the said j. t. in their hands ( of the surpluss of his estate not disposed of by his said will and codicil ) sufficient to purchase so much freehold land in fee simple , as may be convenient for the maintenance of eight poor people , placed and to be placed in the said almshouses in such manner as the said j. t. hath in and by his said will and codicil willed , directed , limited and appointed . in witnesse , &c. at s. in the said county , the 19. day of j. in 11. year of the reign of our soveraign lord , charles , by the grace of god , king of england , scotland , france and ireland , defender of the faith , &c. whereas a commission under the great seal of england , bearing date at west . the 8. day of febr. last , hath been directed amongst others , to sir w.r. knt. &c. and to divers other persons , dwelling and inhabiting within the said county , authorizing them , or any four or more of them , to enquire , as well by the oaths of twelve good and lawfull men , or more of the said county , as by other good and lawfull ways and means of all and singular lands , tenements , rents , annuities , profits , goods , chattels , money and stocks of money heretofore given , limited , appointed and assigned by any well disposed person , to or for any the charitable and godly uses in the said commission mentioned within the said county . and of the abuses , breaches of trusts , negligences , misimployments , not imploying , concealing , defrauding , misconverting or misgovernment of the said lands , tenements , rents , annuities , and other things ; and for the setting down such orders , judgements , and decrees , as that the same lands , tenements , rents , annuities , profits , goods , chattels , money , and stocks of money , may be duly and faithfully imployed , to and for the charitable use and intents for which they were given , limited , assigned , or appointed by the donors and founders thereof , according to a statute made in the 43. year of the reign of the late queen elizabeth , intituled , an act to redresse the misimployments of lands , goods and stocks of money given to charitable vses . and whereas the said sir w. r. &c. being seven of the commissioners named and authorized , in and by the said commission , meeting for the execution of the said commission , at the day and place aforesaid , it was then and there found by the oaths of f. m. j. b. &c. good and lawfull men of the said county , duly summoned , impannelled , and sworn , according to the said statute and commission , that a. b. &c. and j. his wife , by their writing under their seals , bearing date the 20 day of j. in the fifth year of the reign of the said queen ; and by and according to a grant and license from the said queen duly obtained , did found , erect , and incorporate a free school in c. by the name of the school-master and guardians of the lands , tenements and possessions of the grammar-school of a. b. esq in c. in the county of d. and did name and appoint g. h. presbyter , school-master , and a. b. and c. d. guardians of the said lands , tenements , and possessions , who by vertue thereof were school-master and guardians of the lands , tenements , and possessions of the said grammar-school , and became and were one body corporate and politick , both in name & thing : and that the said school being so erected , founded and established , and the school-master thereof , and the guardians of the lands , tenements and possessions of the same school being a body corporate and politick , as aforesaid , the said a. b. did make his last will and testament in writing , bearing date , &c. and by the same his said last will , according to the license of the said queen in that behalf granted , did ( among other things ) give and bequeath to j. g. the mannor of d. with the appurtenances , in the said county of d. for the term of 21. years , paying yearly , during the said term , the rent of 20 l and that the said a. b. by the same his said will , did give and bequeath the reversion and remainder thereof , with the said rent , to the said school-master and guardians , to have and to hold the said mannor and the said rent and the reversion thereof to them and their successors for ever , to the intent that with the issues and profits thereof , they should find six poor folks in s. in such manner as by him or his executors should be appointed . and that afterwards , in the term of easter , viz. on wednesday , being the third day of may , in the twentieth year of the reign of our said late soveraign lady , queen eliz. it was ( among other things ) by the right honorable , sir n. b. knight , then lord keeper of the great seal of england , and her majesties court of chancery ( by the assent and consent of w. b. esq cosin and heir to the said a. b. patron of the said grammar-school ) ordered , adjudged and decreed , that the statutes , ordinances and constitutions of and for the said grammar-school ; and of and for the relief of certain poor people within the parish of s. aforesaid , of the foundation of the said a. b. and dame j. his wife , should be made and ordered by the appointment of e. then bishop of exeter , or of his successors , and of a. n. then dean of the cathedrall church of st. p. in e. or his successors , and of the said w. b. or his heirs , and that g. late bishop of e. successor to the said e. bishop of london , or a. b. of s. aforesaid knight , cosin and heir to the said a. b. deceased , and cosin and heir to the said w. b. esquire , and patron of the said grammar-school , and j. d. dean of the said cathedral church of st. p. in e. by a certain writing indented , bearing date the 8. day of j. in the tenth year of the reign of our late soveraign lord , king james over this realm of england , an. dom. 1612. did in performance of the said decree , make , ordain , publish , and declare , divers statutes , ordinances , and constitutions concerning the said grammar-school , the school-master , guardians , and possessions of the same , and that they the said g. bishop of e. sir a. b. the heir of j. d. dean of st. p. did in and by the said writing indented , amongst other things , by vertue of the said decree in particular , make , ordain , publish and declare , certain ordinances and constitutions concerning the lands , tenements and possessions of the said school , in these words following : 1. item , all leases to be made by the said corporation of any their lands , tenements , or hereditaments , being in the hands of any farmer or farmers , by vertue of any old or former lease for years , shall be utterly void , unlesse the same old or former lease for years be within 14. years expiration of the said years by effluction of time at the making of the said new lease , and be surrendered within one year next after the making of the same lease . 2. item , the said corporation shall do their best endeavour for the preservation and advancement of their possessions , rents and revenues , without making or consenting to any disherison to be had or made to the said corporation in any thing . 3. item , the said school-master and guardians shall not have any power to do or suffer any act to the disherison of the said corporation , without the consent of the bishop of e. and of the patron for the time being : and that g. h. late school master of the said grammar-school , and j. w. and w. c. late guardians of the lands , tenements and possessions of the same school , by a certain deed indented , written in parliament , and sealed with the common seal of the said corporation , bearing date the 10. day of j. in the second year of the reign of his majesty that now is , did with one assent and consent , demise , grant , betake , and to farm let unto one f. r. late of l. gent. his executors and assignes the said mannor of d. with the appurtenances thereunto belonging , for the term of one and twenty years , to commence from the feast day of the birth of our lord god then last past before the date of the same indenture of demise , at , for , and under the yearly rent of 20 l of lawfull money of england : and the said t. w. late school-master of the said grammar-school , successor to the said g. h. and j. f. and g. o. guardians of the lands , tenements , and possessions of the same school by a certain indenture , bearing date the 8. day of n. in the 13. year of his now majesties reign , reciting the said former lease so made to the said f. r. as aforesaid , did demise , grant , set and to farm let , unto h. j. late of p. in the said county of d. esquire , his executors and assignes , all that the aforesaid mannor of d. with the appurtenances , together with all the lands , &c. thereunto belonging , to have and to hold the said mannor and premisses to the said h. j. his executors . administrators and assignes , from the end and expiration of the said first mentioned indenture of lease , that is to say , from the feast of the birth of our lord god , which shall be in the year of our lord god , 1642. unto the end and term of one and twenty years from thence forth , next and immediately ensuing , and fully to be compleat and ended , for and under the yearly rent of 50 l of lawfull money of england ; and that the same last mentioned lease or demise was allowed of by p. l. and dame e. b. his wife , as patrons of the same school : and that the said old or former lease made and granted of the said mannor of d. and premisses , with the appurtenances by the said j. h. precedent school-master , and the said t. c. j. w. and w. c. to the said f. r as aforesaid , was not within 14. years of expiration of the years thereby granted by effluction of time at the making of the said new lease by the said t. c. j. w. and g. g. to the said h. j. as aforesaid , neither was the same old or former lease so made and granted to the said f. r. by the said j. h. and j. b. as aforesaid , surrendred or otherwise avoided within one year next after the making of the said new lease to the said h. j. nor at any time sithence . and that the said mannor of d. yet is , and at the time of the making of the said lease to the said h. j. was worth 60 l of lawfull money of england , per ann. and that the said t. c. is dead , and that t. o. presbyter , is now school-master of the same grammar-school of the said a. b. esq in d. aforesaid : and that neither the said a. b. nor j. his wife made any direction , otherwise then as aforesaid , touching the issues and profits of the said mannor , as by the said inquisition hereunto annexed , relation being thereunto had more at large , it doth and may appear . now , for as much as it appeareth by the inquisition before recited , that by the statutes , ordinances and constitutions concerning the grammar-school before mentioned , and the lands , tenements , and possessions thereof : all leases made by the said corporation of any their lands , tenements , or hereditaments , being in the hands of any farmer or farmers , by vertue of any old or former lease for years , shall be utterly voyd , unlesse the same old or former lease for years be within fourteen years of expiration of the said years by effluction of time at the making of the said new lease , and be surrendred within one year next after the making of the same lease : and for that it appeareth likewise by the said inquisition , that the old or former lease therein mentioned to be made and granted of the mannor of d. before mentioned by the said j. h. j. f. and g. o. to the aforesaid r. f. as aforesaid , was not within fourteen yeers of expiration of the years thereby granted by effluction of time , at the making of the said new lease by the said t. c. j. w. g. g. to the said j. h. as aforesaid : and that the same old or former lease so made and granted to the same r. f. by the said j. h. and j. f. and g. o. as aforesaid was not surrendred , nor otherwise avoided within one year next after the making of the said new lease to the said r. f. or ever at any time since : and for that it appeareth , and therefore the making of the said new lease was a breach of trust in the said school-master and guardians : further also it appeareth by the said inquisition , that the said mannor and premisses so demised and granted to the said h. j. as aforesaid , at the rent of 50 l per ann. is worth 60 l per ann. to be let ; therefore , and for other the matters and things in the said inquisition appearing , the said sir w. r. &c. being six of the commissioners named and authorized in and by the said commission , upon full hearing and debating of the matter by the councell , learned in the laws , appearing before the said commissioners , as well on the behalf of t. j. son of the said h. j. who claimeth an interest in the said mannor of d. for divers years yet to come , under colour of the lease before mentioned , made by the said j. h. j. b. and g. o. to the said h. j. as aforesaid , do by vertue of the said statute and commission , order , adjudge and decree , that the said lease made and granted by the said j. a. j. b. and g. o. to the said h. j. was made contrary to the intent of the donor of the said lands , and contrary to the ordinances and constitutions appointed for , and concerning the said school , and the lands , tenements and possessions thereof , and is not warranted by all or any of them , but was and is an abuse and misgovernment of the said mannor and lands , and a breach of trust in the said t. o. school-master of the said grammar-school . j. b. and g. o. guardians of the lands , tenements and possessions of the said school , and is a great and apparent prejudice , and hinderance to the due and faithfull imployment of the profits of the same , according to the intent of the donor , and a defrauding of a charitable use within the said statute , and that the said lease , and the said mannor and lands , and the indenture of demise for the passing of the same to the said f. r. is , and from henceforth shall be , utterly void and of none effect . and the said commissioners do further order , adjudge and decree , that the said t. o. school-master , and the guardians of the lands , tenements and possessions of the same school , for the time being , shall and may demise , grant , and to farm let , the said mannor of d. in such manner as by the same ordinances and constitutions concerning the said school , school master , and the lands , tenements and possessions thereof is limited , declared , ordained and appointed : the said lease so made of the same mannor and lands to f. r. aforesaid notwithstanding : and they the said commissioners do further order , adjudge and decree , that the said t. r. esquire , son of the said f. r. shall within one month after notice of this decree , deliver the indenture of the said lease made unto the said f. r. of the said mannor and premisses as aforesaid , to the said t. o. or his successors , and guardians of the lands , tenements and possessions of the same school for the time being , to be cancelled ; and shall likewise within that time pay unto the said t. o. the summ of 10 l of lawfull money of england , for his charges and expences , in suing out the said commission , and in the prosecution of the said inquisition and this decree . witnesse . directions . when a commission is first sued out , it is good to give notice to the churchwardens and overseers for the poor of parishes neer where the commissioners sit , after this manner : the second day of may , 1610. by the commissioners for charitable uses , sitting at b. in the county of c. whereas a commission under the great seal of england , bearing date at westminster the tenth day of january , 1610. hath been directed to divers persons , dwelling and inhabiting within the county aforesaid , authorizing them , or any four or more of them , to enquire by such ways and means as in the said commission is mentioned , what lands , tenements , rents , annuities , profits , hereditaments , goods , chattels , mony , and stocks of mony , have been heretofore given by any well disposed person or persons for relief of aged , impotent , and poor people , maintenance of sick and maimed soldier and marriners , schools of learning , free-schools , and schollars of universities , repair of bridges , ports , havens , causways , churches , sea-bancks , and high-ways , for education and preferment of orphanes : for or towards the relief , stock , or maintenance for houses of correction , marriage of poor maids , supportation , aid and help of young tradesmen , handycrafts men , and persons decayed , release and redemption of captives , aid or case of any poor inhabitants , concerning payment of fifteens , setting out of soldiers , and other taxes , and of the abuses , breaches of trust , negligences , misimployment not imploying , concealing , defrauding , misconverting , and misgovernment of the same lands , tenements , stocks of money , and other things given to any of the charitable uses aforesaid ; and to set down such orders , judgements and decrees , as that the same lands , tenements , money , and other things , may be duly imployed to and for such of the charitable uses aforesaid for which they were given , limited or appointed by the doxors and founders thereof . it is this day ordered by the said commissioners , that notice be given to all parishes and places within the said county of c. of the commission aforesaid , and the power thereby given to the said commissioners , that so all persons that have occasion may take the benefit of the said commission , and have remedy and redresse thereby , and withall , that directions be given , that such persons as do come to the said commissioners for relief in the premisses , do bring with them the wills , evidences , charters and writings , whereby the charitable vses do appear to be given , created , limited , assigned , and appointed , and sufficient witnesse to prove the breaches of trust , not imploying , or misimployment of such things as shall be so abused , not imployed or misimployed , as aforesaid . by t. w. clerk , attending the said commissioners . decrees . at r. within the said county , on tuesday the ninth day of september , in the one and twentieth year of the raign of our soveraign lord charles by the grace of god king of england , scotland , france , and ireland , defender of the faith , &c. an. dom. 1645. whereas a commission under the great seal of england , hearing date the eighth day of february last past , hath been directed to w. c. j. h. c. m. g. w. esquires , and g. m. gent. and to divers other persons dwelling and inhabiting within the said county , authorizing them , or any foure or more of them , to enquire by the oathes of twelve good and lawfull men , or more of the county , as by all other good and lawfull waies and means of all and singular lands , tenements , rents , annuities , profits , hereditaments , goods , chattels , mony , and stocks of mony heretofore given , limited , appointed and assigned by any well disposed person , to or for any the charitable and godly uses in the said commission mentioned , within the said county ; and of the abuses , breaches of trusts , negligences . mis-imployments , not imploying , concealing , defrauding , mis-converting , or mis-government of the same lands , tenements , rents , annuities , and other things ; and for the setting down such orders , judgments and decrees , as that the same lands , tenements , rents , annuities , profits , goods , chattels , mony , and stocks of mony may be duly and faithfully imployed to and for the charitable uses and intents , for which the same were given , limited , assigned , and appointed by the donors and foundors thereof , according to a statute made in the three and fortieth year of the raign of the late queen eliz. intituled an act made to redress the mis-imployments of lands , goods , and stocks of mony heretofore given to charitable uses : and whereas the said w. c. j. h. c. m. and g. m. being foure of the commissioners named and authorized in and by the said commission meeting for the execution thereof , at the day and place aforesaid . it was then and there found by the oaths of j. f. r. l. &c. good and lawfull men of the said county , that one a. b. as in and by the said inqu●sition hereunto annexed it doth and may appear , &c. now they the said w. c. j. h. c. m. g. w. and g. m. having heard the said t. h. and his councell touching the premises ; and being of opinion that the gift of the said messuage , tenements and premises by the said a. b. in manner and forme aforesaid , is a good gift , limitation , appointment , and assignment of the same messuage , tenements , and premises to and for the said charitable use within the intent of the statute before mentioned ; and for that it appeareth to the said commissioners by the said will and inquisition that but onely part of the issues and revenues of the said tenements and premises were appointed by the said will to be bestowed to the maintenance of the superstitious uses therein mentioned , and that the value of the mony appointed for the said superstitious uses doth not amount to above twenty shillings per annum at the most ; and for that it doth not appear unto the said commissioners , that any part of the rents and profits of the said tenements and premises were at any time within five years before the first day of the parliament begun , the fourth day of november one thousand five hundred forty seven , and in the first year of the reign of king edward the sixth late king of england imployed , paid , or bestowed to the maintenance of the said obit and other the superstitious uses before mentioned , or any of them ; and forasmuch as it appeareth by the intent of the said will , that feoffes ought to be appointed successively , and the said house and premises were to be conveyed unto them for the more legall and faithfull continuance and imployment of the rents and profits of the same to the charitable use aforesaid : to the end , intent , and purpose , therefore , that the rents and profits of the said lands , tenements , and premises may be duly and faithfully imployed in and for the charitable use , to and for which the same were limited , appointed , and assigned by the donor thereof as aforesaid ; they the said w. c. j. h. c. m. and g. m. do by vertue of the said statute and commission , order and decree that the said t.h. the grand-child , t.c. j. c. and all and every other person and persons now holding , occupying , or enjoying the same messuages , lands , tenements , and premises before mentioned , to and for the maintenance of the charitable use before mentioned , and every of them shall within one month next after notice of this decree , leave , surrender , and yeild up the possession of the said messuages , lands , tenements , and premises , unto , or for the church-wardens of t. aforesaid , and that the said church-wardens shall within three months next after they shall be actually possessed of the said lands , tenements , and premises make and execute a feoffment of the same lands , tenements , and premises to the use of themselves , and thirteen others of the parishioners of t. aforesaid , and their heirs in such manner as by councell learned shall be advised and directed , to the end , intent and purpose , that the feoffes in such feoffment to be named , and their heirs may stand and be seized of the same lands , tenements , and premises , upon trust and confidence that they and their heirs shall permit and suffer the church-wardens of the same parish for the time being , to receive and take the rents and profits of the same premises from time to time as the fame shall arise , become due , and payable , to and for the reparation of the said parish-church of s. aforesaid , as often , and when as need shall require ; and that when ten or more of the said feoffes of the premises shall be dead ( or before if it shall be thought expedient ) the surviving feoffes shall make a new feoffment of the same premises to the use of themselves , and of so many more of the parishioners of t. aforesaid , as shall make it the number of fifteen ; and that that order and rule shall be observed in all succeeding generations ; and the commissioners aforesaid do further order , adjudge , & decree , that the church-wardens of t. aforesaid , for the time being , shall upon tuesday in the easter week , yearly give up true and perfect accounts in writing to the feoffes of the premises , or the major part of them in the parish-church of t. aforesaid , of their receits and disbursements of , touching and concerning the rents and profits of the premises ; and if it shall upon such account appeare that any monies are remaining in their hands , that then the said church-wardens so accounting , shall within one month then next following , deliver and pay over the said monies so remaining in their hands to the succeeding church-wardens , to and for the charitable use before mentioned : and forasmuch as it appeareth unto the said commissioners , that the said t. h. the grandchild hath in his custody an ancient deed or writing whereby the said messuages or tenements , and premises were conveyed to the said a. b. and his heirs , and likewise the originall will of the said a. b. whereby the premises are demised , limited , appointed , or assigned to and for the charitable use before mentioned : the said commissioners do further order , adjudge , and decree , that the said t. h. shall within one month after notice of this decree , deliver un-the church-wardens of t. aforesaid for the time being , the said deed and will , and all other deeds , evidences , and writings , touching , and concerning the said messuages , tenements , and premises , or any of them , which now are , or have been in his hands or custody , or in the hands or custody of any other person or persons , to his use , or by his consent , or delivery at any time , sithence the death of the said e. h. and lastly the said commissioners do further order , adjudge , and decree , that the said t. h. the grandchilde , shall within one month next after notice of this decree , pay unto the church-wardens of the said parish-church of t. for the time being the sum of twenty pounds of lawful mony of england , for the rents and profits of the said messuages , tenements , and premises by him received since the death of his said father e. h. which the said church-wardens are to imploy and bestow in and about the repaire of the said parish church , as need and occasion shall be and require . in witnesse , whereof the commissioners aforesaid have hereunto set their hands and seals , the day and year above written . exceptions to a decree . exceptions taken by t. h. gent. to a decree made at r. in the county of d. on tuesday the ninth day of september in the year of our lord , 1645. made by w. c. j. h. c. m. and g. m , commissioners , appointed and authorized by a commission under the great seal of england , bearing date the eighth day of february , 1643. directed to the said commissioners , and to divers other persons in the county of d. grounded upon the statute made in the three and fourtieth year of the reign of the late queen elizabeth , intituled , an act made to redress misimployments of lands , goods , and stocks of money given to charitable uses , as followeth . whereas it is set forth by the said decree , that one a. b. by his will in writing , bearing date the 17. day of january 1524. did devise and bequeath a messuage or tenement , with certain houses , and a garden thereunto belonging , with the appurtenances , in t. in the said county of d. commonly called or known by the dame of c. to a. his wife , during her life , and after her decease , unto the church of t. aforesaid in these words following : item , i will , after my decease , that a. my wife , have my house , called c. during her naturall life , and she to keep up the reparations of the said house , and the lords rent to pay , and she to find four tapers of four pound of wax , that is , one before the rude under the rude loft , and another before our lady , another before st. thomas , and one before st. anthony . item , i will that she keep mine obit every year during her life , and to have every year three priests and they to have eight pence a piece , and two dozen of bread , and a kinder kin of double beer , and two cheeses , price of twenty pence . item , i will , and appoint after my decease , that all and singular my evidences , and my copies , that they be delivered into the custody of the churchwardens of the parish of peter and paul of t. aforesaid . item , i will that after the naturall life of a. my wife , that then my house , called c. with all the appurtenances belonging thereunto , as is more plainly specified by my deeds , that it shall remain evermore unto the church aforesaid ; first , to keep mine obit yearly , and the four tapers of four pounds of wax : moreover , i will , that after the decease of a. my wife , that the churchwardens do buy six pounds of wax , and make the common light , and the tapes before the rude , to the full of two pounds of wax a piece , and so to continue for evermore , and the residue of the rent to remain to the reparations of the church aforesaid : and whereas it is set forth by the said decree , that the said a. and b. and a. b. are long since dead , and that t. h. esquire , deceased , on or about the six and twentieth day of january , in the thirtieth year of the reign of the late queen elizabeth , did enter into the said messuage and premisses , called c. and was possessed thereof , and during his life , took the rents and profits thereof , paying onely five nobles per ann. out of the rents and profits of the same messuage and premisses to the churchwardens and church of t. to the charitable use aforesaid ; and that e. h. esq deceased , son of the said t. also entred upon the premisses , and paid the five nobles a yeare as abovesaid , untill about twelve years last past , at which time the said e. h. refused to pay it , and that the same premisses is now divided into severall tenements and that since the death of the said e. h. who died about two years before the decree ; the said exceptant , t. h. son and heir of the said e. h. came to the said messuage and premisses called c. as son and heir to the said e. h. and the said commissioners have ordered , that the said exceptant , t. h. and his tenants , should surrender and yeild up the possession of the said messuage and premisses , unto the church-wardens of t. aforesaid , and to deliver up the deeds and evidences of the same premisses , and to pay unto the said churchwardens the summ of twenty pounds , to be imployed for the repairs of the said church ; unto which decree , this exceptant , t. h. doth except , and conceives , and is advised by his counsel , that he is not , nor ought to be bound by the said decree and order made by the said commissioners as aforesaid , for the causes and reasons hereafter following . and first , for that it appeareth by an ancient deed of feoffment , bearing date the two and twentieh day of june , in the tenth year of the reign of the late king henry the eighth , that one j. k. and j. his wife , w. f. w. t. j. s. and r. m. did grant and confirm unto the before named a. b. r. f. r. f. and j. r. to the use of the said a. b. and his heirs and assigns forever , all that the messuage , with the buildings , gardens and appurtenances , called c. scituate , lying and being in t. in the county of d. between , &c. as by the said deed of feoffment ready to be produced , may appear , which said last mentioned messuage and premisses , called c. is not the messuage , lands and premisses in the occupation of this exceptant and his tenants , and which are charged and decreed to the charitable use by the said commissioners , as aforesaid ; for this exceptant saith , that the aforesaid messuage or tenement , called c. so conveyed by the last mentioned deed of feoffment to a. b. as aforesaid , was held of the mannor of g. in the said county of d. by fealty , suit of court , and the yearly rent of two shillings eight pence per ann. as by the surveys and records of the said mannor may appear , which said messuage and premisses afterwards came to be the inheritance of one r. e. and was then called by the name of c. otherwise e. hall . and this exceptant further saith , that the said r. e. being seized in fee of the said messuage and premisses , did upon or about the twelfth day of november , in the eighth year of the reign of the late queen elizabeth , acknowledge a statute of one hundred and fifty pounds unto one t. o. for the payment of the summ of one hundred and sixteen pounds at a day shortly after , which was not paid , which statute was extended about the tenth day of april , in the fourteenth year of the reign of the said late queen elizabeth , upon the said messuage and premisses , which was aftewards assigned over unto t. h. this exceptants grandfather , upon or about the five and twentieth day of january , in the fourteenth year of the reign of the said late queen elizabeth . and it appeareth by the said extent , that the said r. e. had sold the said messuage and premisses , unto one s. f. and his heirs by deed , bearing date upon or about the twentieth day of june , in the twentieth year of the reign of the said late queen elizabeth : and this exceptant saith , that the said t. h. this exceptants grandfather , having the said premisses so in extent , and the same being but of small value , and the money that was owing thereupon being more worth then the said messuage and premisses , he did by his deed , bearing date upon or about the five and twentieth day of january , in the thirteenth year of the reign of the late queen elizabeth , grant to severall trustees , one annuity or yearly rent of fourty six shillings eight pence to be issuing and going out of the said messuage , called c. to be imployed for the repairs of the parish church of t. aforesaid , which said summ of fourty six shillings and eight pence is the seven nobles mentioned in the said decree . and this exceptant saith , that when the said extent is ended , the inheritance of the said messuage and premises will come unto t. f. son and heir of s. f. deceased , as by an office after the decease of the said s. f. found at l. the three and twentieth day of november in the four and fourtieth year of the reign of the late queen elizabeth may appear ; which said massuage and premises last before mentioned , if any at all ought onely to be charged with the said charitable use and none other . the second exception . and secondly , this exceptant saith , that the messuage and premises in the decree mentioned to be in this exceptants occupation , and the other messuages and premises therein mentioned to be in the occupation of him ; this exceptant and his tenants are not the messuages and lands given to the said charitable use , nor ought not to be charged therewith ; for this exceptant saith , that the late king edward the sixth , by his betters patents under the great seal of england , bearing date the tenth day of april , in the third year of his reign , did amongst other things , give and grant unto one r. w. and w. p. and their heirs , all that his messuage or tenement called c. and all lands , meadows , pastures , feedings and hereditaments whatsover thereunto belonging , then or late in the occupation of n. p. to hold of the said king as of his mannor of c. in the county of d. in fee-socage , and not in capite , for all rents , services and demands whatsoever . and this exceptant saith , that the said messuage , called c. alias e. hall , charged and given to the said charitable use , is held of the said mannor of g. by fealty , suit of court , and the yearly rent of two shillings and eight pence , as is herein before mentioned , and therefore the same is differenced and plainly distinguished from the said messuage and premises , called c. in the possession of this exceptant and his tenants : and this exceptant further saith , that afterwards , that is to say , the nine and twentieth day of april , in the third year of the reign of the said late king edward the sixth , the said r. w. and w. p. did by deed of feoffment , and by other good conveyances and assurance in the law , convey and assure the aforesaid last mentioned messuage , called c. ( amongst other things ) to w. c. and j. w. and their heirs , and afterwards g. c. son and heir of the said w. c. who had the said last mentioned messuage , called c. by survivorship , did by his indenture of bargain and sale , inrolled in chancery , dated the thirteenth day of october , in the twelfth year of the late queen elizabeth , bargain and sell the said last mentioned messuage , called c. amongst other things , to w. l. and his heirs , and afterwards the said w. did by his deed indented , inrolled in chancery , dated the tenth of july , in the thirteenth year of the reign of the late queen elizabeth , convey and assure the said last mentioned messuage , called c. unto t. h. and his heirs , which said t. h. was grandfather of this exceptant , and the same is by descent , and other good conveyance and assurance in the law , lawfully vested and come unto this exceptant , and he now is lawfully seised thereof , and ought to hold and enjoy the same , free from the said charitable use . the third exception . and thirdly , this exceptant saith , that the said t. h. his grandfather , at the time of his purchase of the said last mentioned messuage , called c. had no notice of the said charitable use , and if the said messuage were charged , or chargeable therewith , or liable thereunto , as in truth it is not , yet ought the same not to be charged therewith ; for that by the said statute made in the three and fourtieth year of the reign of the late queen elizabeth , made for charitable uses , it is provided and ordained , that no lands , tenements , or hereditaments given or appointed to any charitable uses shall be impeached by any decrees or orders of commissioners for charitable uses , the purchasers having no notice of the said charitable uses . the fourth exception . and fourthly , this exceptant saith , that if it were true , as in truth it is not , that the said last mentioned messuages , called c. were charged , or chargeable with the said charitable use , yet ought not the said order or decree made by the said commissioners any ways to impeach or charge the said messuage or premises with the said charitable use , or any ways to deprive this exceptant thereof ; for that by the said statute , made in the three and fourtieth year of the reign of the said late queen elizabeth , it is enacted , that the said act for charitable uses , shall not extend to give power and authority to any commissioners for charitable uses , to make any order , judgment or decrees , for or concerning any mannors , lands , tenements , or other hereditaments , assured , conveyed , granted , or come unto the queens majesty , the late king henry the eighth , king edward the sixt , or queen mary by act of parliament , surrender , exchange , relinquishment , escheat . attainder , conveyance , or otherwise . and forasmuch as it appeareth that the said messuage and premises last before mentioned , called c. was by the said late king edward 6. by his leters patents , dated the eighth day of april , in the third year of his reign , granted ( amongst other things ) unto the said r. w. and w. p. and their heirs , as is herein before mentioned ; and therefore , if the same had been any ways given to the said charitable use , as in truth it was not , yet ought the same now to be free from the same by force and vertue of the said act of parliament . the fifth exception . and fifthly , this exceptant saith , that the said commission grounded upon the said statute to the said commissioners directed , in pursuance whereof they made their decree , is not returned into this honourable court into the office of the petty-bag , as it ought to be ; for all which causes , this exceptant doth humbly pray the said order & decree may be reversed and made void , and his said messuage and premises may be freed from the same ; and that this exceptant may be dismissed with his reasonable costs and charges in this behalf wrongfully sustained . answers to exceptions . the answer of j. l. and s. w. church-wardens of g. t. in the county of d. respondants to the exceptions of t. h. gent. by him taken , to the decree in the said exceptions mentioned . whereas the said exceptant doth except to and against the said decree , for that the messuage or tenement , called c. given by the will of a. b. therein named , to the charitable use therein specified , are not the messuage , tenement and lands in the occupation of the said exceptant and his tenants , and which are charged and decreed to the said charitable use : and also for that the exceptants grandfather t. h. therein named , had at the time of his purchase of the premises in the occupation of him and his tenants , no notice of the said charitable use ; and that the said premises were heretofore conveyed by letters patents from king edward the sixth : and lastly , for that the commission directed to the commissioners in the said decree named , wherein they made the said decree , was not returned into this court at the time of the said exception unto which exceptions , these respondents saving unto themselves all advantages of exception to the incertainties and insufficiencies thereof , say , that they are upon the matter , strangers to the matters set forth by the said exceptions , having not lived very long in the said parish , and being no otherwise concerned then as churchwardens thereof ; and it cannot be presumed they should know the facts and titles alledged by the said exceptions of their own knowledge . but they say , that the said exceptant was severall times summoned and heard before the commissioners that made the said decree , and the jury by them impannelled ; and he brought his learned counsel with him , who urged before the said jury and commissioners , who were learned in the law , and good and honest men , before their verdict given , or decree made , the substance and matter of the said exception , and what ever could be alledged against the decreeing of the premises , and the same decree was made upon a full hearing of both sides . and one of the main points insisted on before the said jury and commissioners , was the matter of the aforesaid first two exceptions , whether the premises decreed to be charged with the charitable use , were the messuage , tenement , and lands given by the said will , yea or no , it being a proper issue for a jury of parcel , or no parcel , the same premises in the occupation of the exceptant were after a full and deliberate hearing and evidence on both sides found by the said jury to be the same tenements and lands devised by the said will . and the matter of the said two next exceptions , whether the said exceptants grandfather had notice of the charitable use before , or at his purchase of the premises , or that the premises were in the crown , yea , or no , being also proper for a jury , were likewise upon the like evidence then given , found by the said jury for the said parish against the said exceptant . and these respondents verily believe , the said exceptant cannot but be satisfied with the said verdict and decree , and doth trouble these respondents and the said parish , onely to drive them to some composition or low terms of agreement : and in particular , these respondents say , that they doubt not to make it appear by severall particulars , and parcels of evidences and pleadings , and proofs in severall courts ( if this honorable court should now think fit to put them thereunto after the said deliberation and verdict ) that the premises charged with the said charitable use , are the same that were charged and devised by the said will , and that the purchaser ( if he was one ) had and could not but have and take notice before , and at the time of his purchase : and likewise say , that the said king edward the sixth , or his father , henry the 8th , queen mary , or queen elizabeth , or either of them , were not at any time seised or intituled to be seised of the premises , or any part thereof ; and if the said king edward the sixth made such grant as aforesaid , the same was not of these self-same premises , but of other tenements ; and if it were , the said king had no seisin or inheritance of or in the said lands , or right so to grant the same , nor doth the said grant , if any such be , prejudice the charitable use , as the respondents are advised . and these respondents further say , that they are informed , the said commission is returned into this court , and there remains of record : wherefore these respondents humbly pray the said decree may stand ratified and confirmed , and the said decree and charitable use may be performed , and these respondents discharged with their costs in this behalf most wrongfully sustained . the table . the statute of 43. elizabeth , of charitable uses . page 1 the heads of the said statute , 10 a warrant to call the parties defendants , to appear before the commissioners . 17 a warrant to the sheriff to return a jury . 19 the oath af the jury . 20 direction for expediting inquisitions and decrees . 21 an inquisition whereby money is appointed to be paid yearly out of copiheld lands . 22 a decree upon that inquisition . 43 an inquisition wherein lands are found to be given to a church for charitable uses . 27 an inquisition upon a gift of lands for repair of a church , and repair of high-ways . page 29 an inquisition upon a will for building of an almshouse . 111 an inquisition upon a gift of land given to a free-school . 115 a decree upon the inquisition in the seven and twentieth page . 130 eexceptions to a decree . 137 the answer to those exceptions . 148 a decree wheren fourty shillings per annum given out of copihold lands is decreed , in which the inquisition is recited . 45 winsor and hiltons case in michael . term , 1626. 55 six questions resolved in michaelmas term , the four and fourtieth of elizab. by egerton , popham , anderson and coke . 57 east-greensteds case in trinity , in 9. caroli . 60 the poor of waltham stows case , in 4. caroli . 64 the inhabitants of east-greensteds case . in mich. term , in 10. 67 the case of sutton colfield in com. warwick , in hil. 11. caroli . 69 the mayor of morpeths case , in 5. caroli . 72 the case of the inhabitants of woodford in essex , in hil. in 14. caroli . 74 the case of heming hastings in warwickshire , in 6. jacobi . 86 the school of thetfords case upon a bill exhibited in parliament , in 8. jacobi . 78 dame billingsleys case , in 12. jacobi . 80 collinsons case , in 15. jacobi . 81 sir thomas middletons case , in 1617. 82 rivets case , in 15. jacobi . 83 barnard hidd's case . 87 the case between plat and the master and fellows of st. johns colledge in cambridge , in mich. 14 caroli . 89 jesus colledge case in the court of wards referred to the judges in 13. jacobi . 91 the lord edward mountagues case in the court of wards , in 17. jacobi . 92 seymor against the poor of twyford trinity 1634. 93 the poore of east-greenstead against howard , in 8. and 10. caroli . 94 hungate on the part of the inhabitants of herborne in 3. caroli . 94 steward against germyn , in 41. elizab. 95 hellams case , in 5. caroli . 95 the schoole of rigbyes case , in 2. caroli . 96 hensons case , in 41. eliz. 97 wingfields case , in 4. caroli . 97 goffe against web , in 44. eliz. 97 champion against smith , in 3. jacobi 98 stoddards case , in 20. jacobi . 98 the case of the mayor and burgesse of redding against lane , in 43. eliz. 99 the mayor of bristol against whitton , in 8. and 9. caroli . 100 the case between fisher and hills , in 10. jacobi . ibid. peacock against thewer in mich. 14. caroli . 100 pennington against jennys , in 2. caroli . 101 pember against the inhabitants of kingston , in trin. 15. caroli . ibid. penstred against panyer , in trin. 15. caroli . 102 bramble against the poor of havering , in trin. 15. caroli . ibid. the mayor of londons case . 103 the poor of chelmsfords case in michaelmas term . 1644. 103 the cause where tenant in capite devised all his lands to charitable uses . 107 finis . notes, typically marginal, from the original text notes for div a86251e-600 essex . ss. essex . essex ss. essex ss. devon . ss. essex . essex . devon . ss. devon . ss. cambr. charity commended, or, a catholick christian soberly instructed by j.c. collop, john. 1667 approx. 212 kb of xml-encoded text transcribed from 81 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a34014 wing c5391 estc r16883 12394692 ocm 12394692 61094 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a34014) transcribed from: (early english books online ; image set 61094) images scanned from microfilm: (early english books, 1641-1700 ; 958:24) charity commended, or, a catholick christian soberly instructed by j.c. collop, john. [22], 134 p. [s.n.], london : 1667. reproduction of original in the university of illinois (urbana-champaign campus). library. attributed to john collop by wing. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng catholic church -controversial literature. charity -early works to 1800. 2003-04 tcp assigned for keying and markup 2003-05 aptara keyed and coded from proquest page images 2005-03 jonathan blaney sampled and proofread 2005-03 jonathan blaney text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion charity commended , or , a catholick christian soberly instructed . by j. c. m. d. quicquid deficiunt alia unica supplet charitatis gratia quae in aeternum non deficiet . st. ber. london printed , and are to be sold at most book-sellers shops , 1667. to the reader . paper kites on all sides fly high , born up with the air of popular applause , and wind off phancy to the admiration of plebeian heads ; tho●gh the prayer-toyes of idle children while they misuse paper , and mispend time , are of as great value as the elaborate pieces of most polemicks : whose books are the disguises of faction and diseases of charity , by irreligious disputes of what they miscall religion , drawing that blood which should quicken the heart of religion from mens hearts into their heads , leaving their hearts destitute of zeal to god and mutuall dilection ; and filling their hearts with choler , which produces that phrantick zeal which discomposes the world ; or stuffing them with ph●egm which lulls them into a lethargy of indifferency in religion ; or raising those melancholy vapors which cause these epileptick paroxisms in quaking enthusiasts : hence comes this morris dance of religions , & the glorious body of christianity , minced into factions makes but an olio , distastefull to jew or gentile ▪ and it would be a wonder to have a iew converted to christianity , to what sect soever he was converted , the other would condemn him : and this might not seem a way to come to god , but a path to belial , & even amougst christians i have known not a few whose too forward zeal to find out religion hath carried them out of all religion : when their fiery zeal had made a blaze , it went out in the stench of atheism . the specious name of catholick hath biassed no lesser numbers to rome , but the spiders web of papall infallibility spun fine by school wits not strong enough to hold them , finding the lines drawn from bowels poysoned with self-interest : breaking this cobweb net , they disdain all religions as religations to insnare : and believe religion not above a state trick ; or a vizard to fright children , and cheat the world : since the world varies dssguises as frequently as it changes interests . a giddy minorage instructed me to make prodigious sallies , & joyn with these babell builders , to try if i could elix truth out of so great a confusion of languages : but the fruits of my curiosity prov'd not above the apples of sodom , i was discompos'd by the noise rather then edify'd by the tongues , and taught with octavian to cry out , utinam nescissem literas : to wish often that i had been ignorant of letters , since they could not furnish me with the knowledge of christs cross , i retir'd within to seek that at home which i could not find abroad : and having anatomized others in vain , i now dissect my self rather then be inexperienced : here i find not those antipathies which i meet in others : i seem constellated for all countries , and could live peaceably under any national church , though i would not joyn with any schism which is made to colour over a rebellion , while a monstrous zeal , player-like takes a vizard which hee rejects his part once acted : for this indifferency , though erasmus-like , i am hung up betwixt heaven and hell , & renounced of all communions , yet conscientiae satisfeci , nihil in famam laborati , sequatur vel mala dum bene mereor . by being charitable to all , i cannot deserve evill of any ; and i hope no national church so ill but may deserve my charity : the first sally of my pen intended nothing beside an apologeticall epistle , and by an autops●e , or self-unravelling to satifie my self ; and a romanist of him , of whom he had talk'd much , and knew little ( proposing neither order , or method , it being my province to unravel the mysteries of riddling nature , rather then the disguises of antick polemicks , but my glib penne found it easier to ingage then to retreat , and while the multitude of my own thoughts oppress'd me , the fear of my own disability would not suffer me to betray the succours which reason offer'd , even the whole militant church , lending the weapons of antagonists , and offering the canons of the church against them ; which i shall bring in with the flag of defiance to no christian communion : neitheir make use of the forces to gratifie any faction , for all carry the angels motro , glory be to god on high , and goodwil towards men . i introduce charity , neither maim'd nor mutilated ; since she is inrich'd with a plenteous offspring which she holds within the arms of christian communion : i would not deprive herof any of her children , whom none can truly expresse , it they do not describe her with her arms full ; and although the papist terme ; it , it is mistaken , yet mistaken charity is to bee preferr'd before none , and should heady and shallow enthusiasts misconstrue it , yet the learn'd and more refin'd spirit , who is more blear-ey'd with prejudice , or squints to self-interest will afford me that charity which i afford all ; to whom as vespasian to a●ollonius , i conclude with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to a learnd romanist . apologies serve onely to multiply discourses , and the itch of dispute becomes the scab of the church : controversies being either the ebullitions of indigested idleness , symptomes of distemper'd zeale , or inebriations of passion , while men in distractions ly idle , seriously foolish , or drunke with dispute , forget the holy ghost to talke of an holy church ; and by relinquishing their charity lose the communion of saints : most polemick divines being no more to be beleev'd then lawyers , who have least right to that they pleade for , and doe it onely for the fees of promotion , while the people are wrung by the eares , they easily remitt their ear-rings , to reare a golden calfe to worship , or forge one out of silver , each country being as able as ephesus from a silver forge to produce a diana . who phancy profit raise idols of their phancy : gaine profits by maintaining , & prophets to maintain them . and no coyne can be so adulterate as not to passe currant , if it bee but stamp'd with the face of religion . i would not act high treason against heav'n by adulterating my kings coyne , or by an uncharitable clipping of it take away the crowne , and obscure the image of my redeemer ; or by a pruriginous affectation of scribling increase the scab of church or state ; or that the luxury of my phancy should like the ranknes of other's wanton out into weeds in the garden of the spouse . if errour would not triumph over tacit truth ; silence argues no assent , and introduces no supposition of guilt ; though all may accuse the sallies of a prodigious curiosity , none should the excursions of a rasher pen ; the spitle cast on me from inane and jejune noddles should only mortifie my quick silver , and it heale the itch of my curiosity , the inke which i have tooke from the pens of all ages be appli'd to cure the tetters of my own dilating vanity and not profus'd on others . male de te loquuntur sed mali , men speake evill of thee , but evill men , was the comfort of a wise man , which i must not be intituled to whom you can discommend ; you for whom ever silenc'd enmity studies commendations , they who cannot approve your judgement , admire your knowledge ; say you have a greater library in you , then you have lost , yet have you lost a greater library then the county which you inrich with your selfe a panoply of knowledge can glory in . i could not bewa●le but rather congratulate such a losse : for should the hot zeale of some iack straw of reformation raise a combustion might fire halfe of our anglican libraries , ( nay was ev'n your roman vatican in a flame with halfe of the worlds libraries , which by kindling the flames of contention by disordering the vniverse seem to antidate its combustion ) if a teare could quench the fire , i should number it among my sinnes at the expense of so much water to redeeme them . error is of a teeming constitution , this hydra's heads multiply by amputation , there is no end of writing of bookes the wisest of men dead said , and the wisest of men living lament . study is a wearinesss to the flesh , i wish most mens studies were not onely a wearines to their own but all flesh the effect of few mens wit & most mens idlenesse , while there is nothing new under the sun , not onely bookes but men are transcribed , men are liv'd ore againe : the pythagorean metempsychy is verified : the revolution of planets reduce the same constitutions , same errors : hence learning is in the circle and not in the progresse : error hath alter'd her modes and garbs with times , someties more gaudy , better painted , trim'd and drest to become more tempting , but still hath carried her old rotten body through all her veils and disguises d●scoverable to a curious inquirie . that which sends occasion to opinion to proclaim most men knowing , administers to me no infrequent suspition of their ignorance , multitude of bookes , variety of notions like to cadmus souldiers by mutuall quarrells destroy each other . light and darkenesse both met in the chaos , but it was a worke of omnipotency to separate them . i cannot bee induc'd to beleeve either the greatest reader or writer , the best clerk-men write much of little , because they know not how to comprehend much in little : a fly buzzes more about nothing , then a bee with all her honey ; most write much to instruct the world , they know little , the iliads of their labours may be compris'd within a nutshell , and that nutshell crackt found without a kernel . uoluminous tostati dilude the mountains of our hopes with a ridiculous mouse , who plac'd in competition with a single sheeted mercury may be orevalued , while in floods of words scarce occurs a drop of reason , and these by malice onely impostum'd authors betray their owne corruption , or their tumid bodies of controversies are onely symptoms of a drscracy , and show an hydropsick constitution in religion . but while these scrap-gatherers pick reversions from common places , and poore truth imprisoned for her plaine dealing , fed at the almes basket of vncharitable times is scarce kept from famishing , for you a reputed treasurie of knowldge to cast no mite into her treasury ; while these standing pools retaine corruption , you who are an ambulatory library , not to stream with excellence , & like the philosophers elixir have as some say the price of al things in epitome ; yet you your selfe know no value , this is a miracle which may refute yours and their adversaries who can beleeve miracles have a cessation : but lest you sir should be lost in your laborynth of your own praises as the world in admiration of your intricate excellence , be pleas'd to know sir , that the opinion of what you know cannot make you speake wisely of what you know not , and the prerogative of greatnesse is no priviledge for unworthinesse ; he may be evill himselfe who speaks good of another upon knowledge , but he can never be good himselfe who speakes evill upon suspition of any one : though you are pleas'd to say i make a jest of religion , yet produce one jest which did not give an earnest of truth . i must confess i have not lov'd a solemnity in folly , or serious ildenesse , like children to contend with a passions vehemency for cock pins and hobbyhorses ; if i have admitted that no●i bonum ludere cum sanctis , it was onely when they were dress'd like unto bartholmew faire babies in a garbe onely to be made sport with ; ( honour their ashes which have been temples of the holy ghost , treasuries of knowledge , & cundit pipes of salvation , and neither my pen nor tongue shal bedrible their ashes , which to speake philosophically may retaine some perfume of their sanctities . i am not ignorant of the stories of gervase montanus , babylas , nor all the names which sanctifie your year , or with their owne bloods are writ in the rubrick of the church : but yet i must beleeve , honorandi sunt charitate non servitute , and that best honour we can do them is to imitate their vertues and not bely their ashes , and make banquets for the serpent the father of lies , which thus may be said to have food out of the dust , which not to administer cannot intitle me to your livery , viz. a heretick in divinity , a heretick in philosophy , and in physick , but not to a physitians religion which you can please your selfe by calling atheism , but if you were acquainted with much felicity as to be intituled to the knowledge of dr brownes religio medici , you might bee induced to beleeve a physitian still may prove an evangelist , and i hope i shall not prove besse by bringing you the good tydings of the religion you have lost ; and though it be true as you say , i am none of the young men who see visions , yet i am content to give you the honour of an old man who dreameth dreams ; not that you have truth reveal'd to you sleeping , but are content to snore in your errours ; and please your self with th● imaginations of truth , chymera's of your owne distracted phancy , or the dreame of melancholy monks : if i recede from any , it shall be by their receding from themselves , and as apostacy is but a recession , and heresie which you inculcate an election , i am content with s. paul after the way you call here sie to worship god by , election of truth without supposing it taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thyestiles expugnatio civitatis , but more especially the holy city of god , his holy catholique and apostolik church militant on earth and triumphant in heaven , yet i may that which is patient in the purgatory of your errors . and though you are suppos'd a golia●h able to defy a whole host of israels , ye a poore contemptible boy whose best company hath been sheepe , silly creatures in a wildernesse of errour , if when a lyon roar'd on him , one of yours e. s. i. who like a lyon goeth about seeking whom he may devoure , he tooke him and rent with his owne arguments , shall he not dare to encounter you out of the slender scrip of his owne reason ; and with pebbles drawn from a brooke of clearer testimonies aime at your forehead that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pontificiall infallibility in the head of your church , and then amputate it by the two edg'd sword of verity , and the whole host of delusion your catholique body of error , cui fumus pro fundamento shall evaporate , yet by wrinkling and shrinking truth , i shall not bring the church in that narrow compasse to give private spirits leave to ruffle her , or make her lesse catholick or not infallible , which could she be , she might cease to be holy ; nor could i be perswaded that the pontificiall robes carried holiness to the lord , that vrim and thuminim perfection and light were relative to the miter , and the lips of that high priest onely carried knowledge , i could fly the bosom of the common mother , but since from distemper'd parents we exuge poyson , not nutriment , you must give leave to decline those breasts which flow not with the sincere milk of the word , and believe the body distemper'd , and of a richetty constitution : whose head so exceeds the proportion ; had infallibilitie a tie above the , intention of a priest in collation of orders ; to the proof of which , though i cannot expresse the exactnesse of pedantism in quotation , yet i shall not be warp'd from that may expresse ingenuity , and satisfie a pretender to it in a rural retirement , having no book but one of an imperfect edition , forc'd to read my self , ubi multa desiderantur & à desunt nonnulla , but nothing that may inform of truth , though i can make use onely of some confus'd notes for the engraphical part of memory , yet in the agraphical part i shall not show so great a deficiency in the mnenon●cal art as may render truth suspected ; truth shal be my aim , i may fly high , rove , yet never farre from the mark , and perhaps escape the fa●lts of most polemicks , who resemble a piece of arras , where there is much in representation , and nothing in reality : or plutarchs heartlesse fish with a sword assimilating body , want both vigor and acutenesse : the discourses of umbraticall doctors on all sides like bodies bred in the shade , cannot endure the sun , or a shower : in their more serious retirements affecting nothing beyond domitians humour of catching of flies : which i shall without torture inforce them to confesse : could you but dispossesse your self of prejudicacy ; truth is a garment that time can wear ; who pretend to grey-headed error , rather d●scredit it then patronize it . lay aside those great names of seraphick and angelick doctors ; look not on any religion through the opticks of blear-ey'd prejudice , as i am confident you make not yours squint to self-interest . i have neither giv'n up my name to regall or papall supremacy , neither protested , covenanted , or ingag'd to any faction ; hee who aims at truth by the roman , or any other bias , wi●l never come nere the mark : the fire of self-love , as it is kindled by the breath of the father of lies so it partaketh of the quality of his flames , to be without light : since it keepeth us in darknesse to our selves , & an imperception of the true dimensions of others . this liking or disliking of others , is but the spurious issue of philautie which undervalues al , meets not in a compliance with the humour : some natures as seneca observes , are so shady , as they think every thing turbulent and stormy , that is even , in a meridian l●ght . some like to old rusticks are content to meet in the church porch of tradition to talk of mundan a affairs , which care not to enter into the church to serve god in his ordinances : others resemble young novices which creep into the church by holes to angle and ring the bells backward , neglecting the key of trad●tion : others by curious inquiries are put into a whee● , and are circled so long betwixt proving the scripture by tradition and tradition by scripture , till the devill find a means to dispute them into infidelity ; and make them believe neither . most mens lips and pens open wide like to a monilesse purse ; nothing comes out of this ▪ and what is worth nothing out of them : yet this nothing must be plac'd in competition with nothing lesse then salvation : the tradition of the church must be a satisfactory proof to believe by divine faith , ( if we may believe a papist ) scripture , gods word . if wee ask why we must believe ? it is replied : because the church is infallibly govern'd by the holy ghost : if we inquire how ? they run to revelation guilty of enthusiasm which they object to others : or if they offer to prove it by scripture , as most do , it is an acknowledgement that the scripture is of higher proof then the churches tradition : thus these impertinents touch ne●ther heaven nor earth , in their discourses they open an entry into a room , but shut it presently . some elate tradition above divinity : the principles of any conclusion must be of more cred●● then the conclusion it self : the articles of faith , the trinity , resurrection and communion , if the conclusions by which they are proveable is ecclesiastical trad●tion ; it must follow that the churches tradition is of more credit , when the faith of the articles must be finally resolv'd into the veracity of the churches testimony . others depresse tradition even below humanity ; are so far from equalizing it with rational d●scourses , as they prefer the dreams of phanaticks before the churches tradition : without which a rayling song thrust upon an evil air , is not worse musick then the confused notes which some intitle the harmony of scriptures ; and if they know gods law by heart , they have no heart to his law , and after all these pretences of knowledge and illumination , like to the egyptian sages can produce nothing but frogs and blood : nor doe the exotique seminaries furnish us better then the weeds which the ranknesse of our own soil hath cast up : apostolicall pruging-hookes are exchang'd for sanguinary instruments , involving the world in blood , and staining their own lives ▪ at the●r deaths leaving nothing behind but a memorial of some hideous impietie : while with styles solemnly religious , and even seraphical devotions we find more principl'd in caesar borgia , and nicholas the florentine then elemented in religion , not erecting a spiritual kingdome for christ , but a temporal for the pope ; which he honest good man , solemnly vows and protests against ; for all the bishops of rome at their creation , make a solemn vow and confess to observe inviolably all ordinances made in the first eight generall councells , in which is provided that all causes be determined by the bishop of the same province where they are begun . this might check the exorbitancy of the roman see , and confine tibur within her own limits , if sober men having neither the inebriations of passion or self-interest might be judges : neither might that impertinent question of triflers trouble the world : where was your religion before luther ? ( retorted ingeniously by s. h. wotton to a pragmatical monk ) where yours is not to be found now , in the word of god : but i may modestly and charitably averre , where yours was if you have any , and where much of what you call fundamentall in yours , now is not to be found in the word of god. ecclesia non in parietitibus consistit sed in dogmatum veritate : ecclesia est ibi ubi fides vera : one impertinent question is not ill required with another , when a romanist is ask'd where the churches visibility and their judges infallibility was , cum ingemuit totus orbis & arrianum se esse miratus est ; and even the infallible guide , liberius even a pope decoy'd into arr●an●sm : or while he was intainted , if a pope was what you would have him , an infall●ble iudge , is he not to be believed , when he answers the emperor with an esto quod solus sum , non tamen fidei causa periclitatur : olim tres soli sunt reperti qui regis mandata resisterent . if a particular nation doe what the whole world did , sigh , and wonder at her self so soon turn'd leper , it need not be the wonder of a wise man ? they who sacrifice their religion to successes must set up fortune for a deity ; which i believe is the world idol , who persian-like adore the rising sun ; and not like israelites ; they will not believe god as much in the cloud as in the pillar , though the one is the more glorious object . can an intelligent man suppose religion dead in the primitive persecutions , because buried alive in the caves ? or ours lost because some of ours are necessitated to imitate them , and you , if you have any religion in this kingdom ? yet this meeting with weak judgements , and strong passions against the time , hath gain'd not a few proselytes to rome , and some seemingly learn'd , whose error like that of origen , & tertullian magna suit in ecclesiâ dei tentatios while the priest which should bee the lungs of the church to receive in the influences of heaven , and temper the heart of religion , sucking in the contagious air of popular phancies are tainted ; and have brought an hectick fever in the body ecclesiastick , subjecting it to continuall heats by the exasperation of malignant humours , through the obstructions of self-interest , ignorance and the grosse matter of ambition : but i shall endeavour to trie these lungs , and let out the purulent matter which occasions the heat of disputes and cold fits of charitie , infallible symptoms of a consumpti●n in the body of religion : and though there may be physitians more experienc'd ; yet the domestick doctor is alwaies call'd into consultation , as best acquainted with the constitution : there may be perfumes which may deceive those who converse with putrid lungs at usuall distances ; yet i , who have been intimately conversant with priest and parson , and even protostickler of schisms , which have attriv'd florent an age with civil warrs , dissected men living as well as dead , having read both men and books , may prescribe opposite remedies , having those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mollifying praeparations which hippocrates requires his phisitian to have upon all occasions : and though i have arriv'd at knowledge by prodigious curiosities ; yet if we believe alchymists , he who can fix quick-silver may make gold : and i doubt not god of his mercy will fix me volatile as mercury , and produce that elixir , which by its fluxion may convert the most obdurate metall into gold ; and having wandred long out of the ark , not knowing where ' to rest my foot for the deluge of errors , i may from the tops of the mountains , the holy fahers , return with the olive branch of peace to the ark , gods holy , catholicke , and apostolick church ; from which onely ravens fly , those birds of prey , whose delight is in ruine , and 〈◊〉 devour mankind ; which is far from him , who is a friend to all , and yours by an inviscerate dilection , j. c. medici catholicon . sect. 1. most polemick divines comet-like rise out of indigested matter , from the vapour of history , tenter'd scripture , and fragments of fathers , these exhalations blaze and become portentous to common-wealths by their apparitions : it is the art of scripture , which every one challenges to himself ; and the body of religion which every mountebank dares dissect ; and those nobler parts whose discovery should be to the melioration of mankind , are slash'd and cauteriz'd by cruell ignorance ; and similar parts , which should exact a gentle and well experienc'd hand anatomiz'd by the hand of self-conceit , and blinded passion , are so mangled and disproportioned , that there is nothing opened above their own follies , who pretend to anatomize others . an anatomist must be able to discover the order , situation , substance , temper , relations , and confederate entercourses of parts contained , and continent , the different cells , and different bowels , how roof'd , and how partitioned , know all the wheels and clockworks of the heart , the mystique causes , what pullies close , and what dilate , what secret engines tune the pulse , when by a well order'd chiming , it showes what time health keeps in the body : can demonstrate all the maeanders and by-paths of sporting nature , where obstructions have lodg'd , where maladies bred ; and by such patterns instruct how to remove the accretion of malign humours , by prescribing opposite remedies for prevention of such ensuing inconveniences , and rectifying the present purging those impurer humors which convert the food of life into poyson : restoring those windy constitutions which are inflated with their own emptinesse ●ccasion'd by weaknesse , and the obstructions of ignorance , vent nothing above noise and stench , curing the hydrophodia in those who fear to look in the waters of life , by teaching to delight in the scriptures , and healing the sting of the old serpent , which tarantula-like produces giddinesse , onely curable by harmony of fathers , councels , scriptures in the church . and not having glean'd up a few simples in the garden of times , where weeds and flowers spring up together , poyson as well as physick , observing neither quantity , nor quality , suppose he is inrich'd with panaces , and catholicons can cure the distemperatures of constitutions that he understands not : having weigh'd his compositions in the deceitfull ballance of his own lighter phancy , where there is no grain of wit , though some unnecessary scruples may intermix with the composition of folly , which may make it seemingly oreballance truth , and passe currant with the multitude , and weigh all by their owne lead ; and easily are induc'd to swallow the most bitter pill , when gilded ore with profit and seeming complacencies . the people like the planet mercury , are good in conjunction with the good , and bad with bad , but to nothing resembling better then to wheels , who by turning round continually , are fit to carry on all designes , if an h●●resiarch , whose head hath some gingling phancies , lead the way forehorse-like ; others as brainlesse as horses follow , the wheels are drawn glibly on while they are well greas'd , when they want the grease of maintenance , onely creak , make a noise , and disquiet the world . sect. 2. most polemicks , while they have too rashly charg'd the body of error , have made themselves her captives ; and lent antagonists trophies of their rashnesse : though truth is a strong fort inconsideration may become a traytor , and expose it to the mercy of an enemy . most men are so drunk with dispute and inebriated by their passions , that they cast at antagonists heads all they can lay hold on , not fearing a rebound , or what weapons they administer to their own ruine : show the weakness of their adversaries with so much of their own , that they lend opportunities to error : they permit the wild bore in their vineyards , would keep out the foxes ; and open a gap for the foxes would expell the wild bore : they whose malice nam'd the bishop of rome antichrist , their weaknesse opened a door to the brownist , to bring in their own orders as rivolets from that see into the premunire of antichristian . while rome would prevent dissentious , they are forc'd to dissent from themselves ; admit that overgrown monster , tyrannons infallibility , like the wild bore of the forrest to lay wast gods vineyard , grown cruelly subtle by age and confidence in his tuskes , gores all that stand in opposition , ●oming with mali●e , ambition , and avarice , and wallowing in impurities : they who dissent from these , have not learn'd to agree with themselves : each one hath his distinct idol , different concubine , various glosse , on which their phancies set produces a brood of sects . while they adulterate the scripture , and seem to approve that which they so much decry , while they wed themselves to the idols of their own phancy , become the greatest idolaters : or confirm copernicism with their whimzies , the earths motion by a continuity of giddinesse . sect. 3. with the lyrck , nullius addictus jurare in verba magistri , me quocunque rapit tempestas deferor . neither shall i put gall in the ink i write of religion because others sowre their language ▪ if i open sores , the launching shall be onely to let out their corruption , or take away the proud flesh that keeps the wounds of the church from healing . and though i may confess with s. bernard , non sit major superbia , quam ut unus homo toti congregattoni judicium suum praeferat tanquam ipse solus spiritum dei habeat : yet 't is a different thing for a man modestly in some points dis-satisfied to propose quaeres , not to a congregation onely , but the catholick church : and a sober man may without trenching on irreligion , or the least touch of madness or insolency , dispute a matter of religion with the roman , or church , or prelate , as irenaeus with victor , modesty accompanying , and a desire to fist out truth free from vanity and purpos'd opposition , even against a particular church , though to dispute an ● article of faith , what the catholick church hath alwayes believ'd , is what s. austine calls insolent madness . but in other things , consent of nations , authority confirm'd by miracles , and antiquity of s. peters chair , and succession from it , motives to keep in the catholick church must not hold against demonstration of truth ; quae quidem si tam manifesta monstratur ut in in dubium venire non possit , proponenda est omnibus illis quibus in catholicâ teneor : ita si ali quid apertissimum evangelio● they have opened the gates and made the way that went before us : non domini nostri sed duces fuere : truth lies open to all ; it is no mans severall : patet omnibus veritas ; nondum est occupata : multum exilia etiam futur is relicta : dissentire licet , sed cum ratione : non mihi credendum sed veritati . sect. 4. though i cannot look upon the pope with that dreadfull apparition , which some affrighted with the horror of their own imaginations , who character him by a virgils polyphemus , monstrum horrendum , informe , ingens , cuilumen ademptum . or some sad and distorted phancies flutering betwixt the twilight of ignorance and self-conceit bandy against the name with prejudice , as it nothing could result from thence might not taint the odour of virtue and innocence ; yet could i but believe infallibility to bee the prerogative of the the pontificial chair ; i might believe with the schoolmen , sin a non-entity , that pontificial impurities passing for nothing , the chair might be secur'd from rasher imputations , st. irenaeus might not accuse a victor , s. cyprian a stephen ; s. athanasius a pope liberius for arrianism ; all that pretend to goodnesse , heresie in an anastatius , honorius , john 22. necromancy in a silvester ; magick in a third paul ; a john the 8th 12 , 13 , 14 , 15 , 16 , 17. as if the name which implies gratious , could import a concatenation of mischiefe , they being link'd together in with the 7th . boniface , for the most part entring like foxes , living like lyons , and dying like dogs : & non montes parturient ridiculum murem , sed secundum ridiculum morem , in the eight john , and bened●ct the 9th . supposed to appeare in the shape of a monster after death , because in all his life hee appeared not lesse then a monste● in all his actions : a 6th . vrban could drown five candinalls for revenge , andas if this had been too little , let loose a deluge of impiety , the 5. cardinal virtues suffering for name sake . but these are modest , vey'd with witchcrafts incests , cruelties , of a sixth alexander ; idolatrous sacrifices in a marcelln ; diabolicall applications in a celestine ; inhumations and such ridiculous peeces of cruelties in others , that even paganism is charitable , and mahometism it self comparatively virtuous : should i omit a 10th . leo's ( that father of christendom in long coats , who before the times , others do arrive at age , had attain'd to be father of all the aged , a pope at twenty ) quantum peperit nobishaec fabula christi , and after a dispure , de animâ & redit in nihilum quod fu●t ante nihil : but i would sally no further , shrowds best befiit the dead , and by a candid retrogradation , to draw a white veil of innocence over those who should have been nursing fathers to the church ; yet let mee tell you sir , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how assents he to christ in his words , who dissents from him in his works ? three blazing comets conspicuous in the roman horizon at the same time , it would be strange if they should produce no alteration in the ecclesiastick body , three popes cohabiting at rome , three in diverse countries , a schism for forty years , popes at the french and german devotion , ambition and corruption to the attaining the papall dignity ( as platina ) being more prevalent then a christian life it would be a miracle above any legends pretend to , that contrariety should r●concile , mutuall contradictions render infallible , while the church musick must bee onely set out of such discord . antipopes not onely in competition for , but opposition to the pontificial dignity ; of the popes infallibility , see your own gerson , occham , almain , echius , hosius pigh●us , waldensis at quarrell : about originall of spirituall power , abulensis , turrecremata , franciscus de victoria , alphonsus de castro : men whose very names speak battell aud writings not much unity . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will scarce prove a rock of defence which implies a stone as well as rock , and the twelve apostles were all stones which went to the foundation of christianity . no man , not warp'd by prejudicate ignorance , but may admit a primacy as great as those princes , his holinesse dignifies with the titles of the most catholique , or most christian. peruse the spanish edicts , and you shall find cardinall baronius book asserting papall jurisdiction by king ph●l●p , lest it might raise the flames of contention in his subjects , made it self a subject of the flames . peruse the constitutions of the gallican churches ; nay even now see them menacing to ordain bishops for portugal , the pope refusing . reslect upon this darling flanders , and find bruxels lately tearing his bull for a defamatory scroll , by one rent to prevent many . take a view ●of germany , her henries , fredericks , 1. 2. here you shall find the story of the eagle and fox verifyi'd if the eaglé touches but a popeling , the fox fires his nest . see the eastern empire , whose substance was lost , fighting about shadows nay , the substance of religion and christs image , charity for a wooden one . finally , let us look home and sweep our own doors from the ●irt which would cleave to them : the first appellant here in england was wilfrid , archbishop of york in the reign of egbert and his son alf●ede ; the popes nuntio's in his behalfe were return'd with a complement of honouring for grave lives , and honorable aspects , but they would not ' sent to their legation . see anselms contest about appeales to rome , answer'd with a consuetudo regni mei est à patre meo instituta ut null●us praeter licentiam regis papa appelletur : qu● consuetud●nem regni toll●t potestatem quoque & coronam regis violat : siquis inven●us fuer●t litter as vel mandatum ferens domini papae , &c. capiatur & deo eo ●●cut de● regis traditore & regn● , &c. if it was treason then , reason will ●carce expect thee reward of loyalty now should atte●d his missaries . these you will not deny , such as you call catholick , and cannot wonder if in those times they menac'd ponere murum pro domino rege , they now place one pro republicá , and better learn'd by time : now with the grec : an church they answer , we know your pride ; cannot satisfie your a●arice ; and therefore leave you to your selves . for his patriarchate , by gods law he hath none in this land ; for 600 years after christ he had none , for the subsequent 600. intent to greater matters , hee would have none , above or against the princes sword he can have none ; to subvert faith , or oppresse his brethren , 't is fit he should have none ; you must seek further for subjection to his tribunall , this land oweth him none . finally to bring you home , and truth home to you ; reflect upon your own rome in the time of budding christianity , polycarp in anicetus time comes to rome , yet makes no appeal . justin martyr lives at rome , & lends no suspition of such power : hee names a prefect of the brethren ; calls all christians high-priests ; and so he being one , may attain a pontificall dignity . iren●us calls soter , anicetus , hyginus , pius , telesphorus , xistus presbyters . dionysins corinthius calls soter a bishop . apollinaris tells of asiatick churches excomunicating without the roman . the gallican churches in a dissention of alcibiades and theodotus not onely appeal'd to , but the roman victor was oppos'd by polycrates , an ephesian bishop . nay , even the name of universall bishop was so great a stranger to rome , that a pope though it designd the comming of antichrist , was a name of blasphemy , and to admit it , was to lose the faith ; and no sciolist in history but may discern if the foxes taile had not been peeld to the lyons skin , his holiness might have now been but a petty chaplain , and squar'd his religion to some magnifico's trencher ▪ and he may thank saint pauls sword , which hath more advantag'd him then the crosse keles of st. peter . sect 5. who would be ty'd to that infallibility , which instead of adorning , hath so dawb'd the gospell , that christianity may be suspected for a fable , & al relig●on pass for state policy , while quatenus cathed●a doceat , this nymph egeria must inform the roman numa , and to resist it be no lesse treason , quam tentare arcana imperi ? and yet his holinesse silence such prodigious pieces of masking foolery , golden legend , bridgets revelations , metaphrastes saints , monkish chymaera's , and pious frauds , which for excellence and probability may parallel lucian's true history , render pantagruel orthodox , make don quixot for the transportations of his phancy passe in opinion for a s. and a gusman may be canoniz'd for a knave by revelation ; as well as a ronsard tenter our saviours miracles to an analogy with hercules labours , and your divine ar●sto make saint john a groom to feed an hippogriph with celestiall oates . indulgence to vice shames virtue out of countenance : and the threed of falshood interwoven with the gold of verity makes even truth passe in the supposition of counterfeit . who would believe the treasurie of pontificiall merits exceeds his peters pence , since no penny , no pater noster , no our father , the pope , with peter sure will scarce hold currant at heaven gate ? or believe a purgatory above unnecessary injunctions , and a fire in it above a culinary one , which he maintains by it in his kitchin , since he seems an adversary in the way , and who agrees not with him quickly , is cast into prison , and scarce gets out till hee paies the uttermost farthing . or the priests , when they cry edite & bibite de hoc omnes , and devour all themselves , lie not ? or mumming may not seem religion , where religion may seem but a mask of anticks ? that lies and phancies bee necessary for salvation , since who believes them not , trent councell salutes with an anathema ? or the popes have not been the greatest schismatiques , since they have made more schisms , then others churches have articles of faith. that two popes when they both do contradict each the other , are both of them infallible ? or injoyning severall bibles , i must peruse neither ? that the people was not mock'd by subtile divisors , who instead of milk to instruct their souls , milked their purses with the fictitious milk of the virgin mary , visible in twelve places in the time of henry the 8. that saint wilfrid's needle which opened to the penitent , and clos'd to the guilty , was not the needle , the camel , cable might passe through , the rich man to heav'n since , who gave most was alwaies the most innocent . or a rood moving like to a puppet by wyre , and weeping the tears of a bleeding vine , gain'd not the priests the blood of the grape , by inebriating the people with folly ? in stead of shewing of our saviours blood the price of mankinde , while they took a price for blood , shut up in chrystal , a darker veil might not better befit their impiety , belying the value of humanity with ducks blood of no value . that john the baptist , the voice and way to heaven , may not be mistook for a po●●er of hell , since what they feign of their ceroerus , seem verifi'd of him , three heads shown at three severall places . while a piece of bechets shirt must impregnate sterile women the mortifications of the flesh may not seem seminal pollutions , which like to ave●rhoes bath could procreate at di●tance , or nocturnal effluxions sanctifi'd by inherency in his vestment , like the unguentum armarium by the effluviums of atoms may do miracles . finally , nails , bechets penknife , boots , dirt , s. laurence coals , and trash fit onely to be found in kites nests , must necessarily shew a green-sickness-like constitution , and obstructions in religion . sect 6. these though venial to vulgar constitutions , who cannot go above the capacity of instill'd notions , cannot be pardonable to k. p. w. m. l. b. your self ; men who seem constellated for learning , who do nothing if they out-do not others . god expects no splendor from the lesser stars , but if the sun should not irradiate , it would seem a conspiracy in nature : it is not sufficient for such to be carried in the stream of every idler fancy , byass'd by lead , but eminent in vertue , fortune and knowledge , propose excellency for a mistris , and perfection for an aim . amuze not your selves for splendid nothings to gather cockles on the shore , but lanch into the deep , and fetch home treasures above the in●●es , the everlasting mines of knowledge : place your tabernacle in the sun , and not in the shadow ; in the substance of religion and not form , lest you lose the essence of religion , charity to others in opinion , and the substance of charity in your fortune ; as the shadow of religion , so gain the shadow of an estate , broken as your knowledge . the people whose credulities illimitable may promiscuously swallow any thing , have diana's out of every silver forge , are spunges ready to suck in all the lees of fancy and dregs of ages ; may believe in a stock , garlick , onyons , a god for no god , all the absurdities of an alcoran , a moon descending into mahomets sleeve , the angel adriels death and gabriels bridge , celestial generations by the smell of a citron , an act of coition prolong'd to a jubilee of fifty yeares , or any thing while they are tools to a machiavell and he the devils instrument may not lend occasion to wonder . but that a auicenne , a geber , and the learned arabians should prostrates their beliefs so tamely to every fardle of foolish impossibilities and you have a vote for those legends , which make a ta●mud and an alcoran seem modest , when you have a clew within your self , which may extricate you from this maze of folly , this is an inexcusable piece of ignorance in you , which might be veniall in me , since the disfigurements on the face of truth , junior indoctrinations , and minority of years , instructed by the ill complexion'd zeal of most professors , might suffer me to toil in a labyrinth of error , truth not attained to but by exantlation , having onely time to peep into the well , and not è puteo latentem eruere veritatem , view truth onely by the glass of vain imagination , measuring truths image by my own : finally consider what needed the fathers cautions against haeresie , and hard conflicts with hereticks ; christendom torn by distemper'd councells , as that of ariminum , and the two of ephesus , the whole world arrian to the amazement of it self , and all this time the either envious or ignorant , never call for the necessary assistance of the pope , and teach the ignorant world how the bishop of rome was infallible . i shall not deny with some sciolists of ours , peters residence at rome , a bishop of the jewes , as paul of the gentiles ; and believe them as little in this as in the two witnesses of the revelation , the two jewish bishops , which some please to phancy themselves ; some the albigenses and waldenses , as truly as the fraternity of new england is the woman in the wildernesse : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in ep●phanius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see● in eusebius time , petrus & paulus apostoli in roma , in prosper : peters concertation whith simon magus at rome ; his constitution of clemens , confessed by such a cloud of witnesses , not easily to be blown away with every wind of phancy . our fencers in religion , need not make falsifying stroaks to hit the roman head , since by rasher overtures their antagonists by their own play lay their head open to have the infallible brains knock'd out ; if they fence not with saint pauls sword as well as ward with saint peters keies : truth is like the lake in africk ▪ which one time or other discovers all that is cast into it . sect. 7. i cannot bee induc'd to believe the pope , antichrist with some , who believe nothing but what is writ in the stories of their own ignorance , and calculate all religion by their own vertiginous pates ▪ weighing not the consequences of bringing their own orders into a premunire of antichristian : the enthusiasms of the lady elianor davis , and the prophetique accomplishments of rice evans , who makes a parliament antichrist , sitting in the temple of god , viz. the house was once a chapp●ll , are as probable and rationall discourses as most in brightman , mede , napier , gresner , witta●her , cotton , &c. or should any one make a iack daw antichrist , perking on the pinacle of a temple like belial , and exalting himself above all that is called god. viz. gods worship in the church : a romish priest some years since inform'd me for a secret that antichrist was born and now liv'd in babylon about twelve years old , disputed christ-like with learned men to admiration , could speak as soon as he was born , having daemon●ack-like learn'd to speak in the belly . another show'd the time of his comming , his firing of rome ▪ and the popes name that should oppose him : some believe him with us now , and is a sending forces against rome the year 1655. fatall to italy . sect. 8. if antichrist shall come , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the working of satan , in all power , signs , and lying wonders , simon magus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , satans first born , as saint peter , and as euseb●us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . may resemble him , i● to command fire to come down bee any property of his ? arnobius will inform v●derant currum simonis , & quadrigas igneas petri●re difflatas & nomin●to christ● evanuisse , &c. if to exalt himself above all that is called god belongs to him ? hee said all nations worshipped him as god , though they gave him various names , do●uit seipsum esse qui apud judaeos quasi filius apparuerit ; in samara auter● quasi pater descenderat , & in reliquis gentibus quasi spiritus sanctus adventaver●t ; the god of the jewes , one of the angells , and simon himself , the father who made the angells : if to sit in the temple of god as god denotes him ? the samaritans call'd simon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worship'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with incense and sacrifice : who can doubt him , by the samaritans worship'd in places set apart for gods service , and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . if the man of sin be an opposite tearm for him : hee call'd his wench helena his lost sheep ; having left her in a brothel , ad hanc descendit pater summus ▪ and carrying her back to his palace , ad hominem salutem respexit , had respect to humane health , & salutem hominis dixit esse liber ationem ab angelorum imperio , qui-ipsos ad bonas actiones urgerent , nec promitterent agere quae vellent ▪ the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mystery of iniquity may quadrate with the impiety of his followers the gnosticks as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man of sin or adversary with magus , if to deny christ to have come in the flesh , may be appropriated to antichrist ; the gnosticks deny'd christ to have been born , liv'd , or dy'd , but in apparition . apostacy may bee applicable to their relinquishing christianity , to comply with persecuting jewes , that which impeded the mystery of i●iquity , the apostles compliance in some judaical observances ; the swift destruction , see perform'd , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a moment they were utterly destroy'd by the breath of christs mouth , brightnesse of his coming ; one denoting the evangelicall power in the mouth of peter and paul personally opposing him , and christs comming to take judgement on the iews , and his favorites the gnosticks , who adher'd to them in the persecution of christianity . sect 9. this with our incomparable doctor hammond doth carry more probability then the whimzies of brightman , who wil have the martyr antipas antipapas ; though he suffered in domitians time , must be an antipope , or some mens phantastick humour of anagrams where doctor chatterton may come as near the number of the beast as calixtus , whose name the parsons torture in revenge of their depriv'd lechery : or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where they serve the phancy of irenaeus , to that hee did not apprehend : or saint hierom , tertullian and chrysostom about the apostacy : it would be well , if with those fathers they would ingenuously confesse their ignorance of antichrist , and not byasse them to their phancies to call what they phancy not antichristian : nor is the whimzey of the romanists and some fathers more rationall , who would have him of the tribe of dan ; and the text of dan , a serpent in the way lies like a serpent in the way to seduce them out of the waies of truth ; as if there were any jew expected a messiah from that tribe when there was never any that expected him not from the tribe of judah : the ten asiatick kings which daniel saw must be the same with * the ten horns in the apocalyps , and antiochus epiphanes must bee the pope , heaping up gold and silver ( id est ) adorning the temples with gold and silver : extolling himself above god , viz. more zealous to have his own constitutions perform'd then gods : the same arguments being applicatory to all magistracy as well as the pope phanaticks have took notice of them to name them antichristian , and the churches have been rob'd out of zeal , while sacriledge hath been incourag'd , the unhappy companion of rash reformation ; and if they are usher'd in by rebellion , and attended by sacriledge a wise man need not wonder at either : while all think they are nearer to god by being further from each other : he that deserts the romanists seldom stops till he hath orerun all church-fences by renouncing discipline ; and our precisian proselytes ( as i have known not a few ) rarely prove not jesuited papists , and out of the phrantick zeal call'd conscience , brand their brethren with the names of antichristian , &c. when men should hate corruption which depraves religion , run from it , and not from religion : atheism and irreligion gather strength while the ship of the church tost with blasts of error indangers splitting in the waves of contention : there is in all national churches truth enough to save men , but i fear malice enough to damn envn angels : who resists any of their phancies , hath the spirit of antichrist , though antichrist in divinity resembles the elixir in philosophy , many rules are prescrib'd , but few , if any have attain'd the philosophers stone ; and though the pope in hew and cry for him , might be taken on suspition by the marks a pope hath set on a him , yet suspition entring the actions-plea , there wants proof to maintain the plea. sect 10. the motions of these superior bodies was in excellent order and perfection , til exhalations from the gross and putrid matter of ambition produc'd horrid trepidations , and became precursors of prodigious calamities , while they grovel'd here for truth , and traded away the stock of christian charity for fictitious coyn , minted by passion , mutable affection , or seduc'd reason to preferre the pageantry of the world before the simplicity of the gospell : and to blaze like meteors with the vapor of an empty name , rather then shine like stars in an orb of sanctity , irradiating by their benigner influence , the horizon of christianity : yet some good patriarches maugre envy , triumph in innocence , the beams of their sanctity too glorious to be orecast with the mantle of blind malice , though clouded and interwoven with specious pretences . sect 11. i can find lillies and roses , popes candid with innocence , and purpl'd with martyrdom , whose blood became the seed of the church : while christian rome as well as pagan had her foundation in red ruines , the foundation of christianity laid with the blood of martyrs . amongst those , some please themselves by naming nimrods , abaddons , and incurable babylonians ; i can find one die for the losse of a terrene jerusalem , as well as others neglect a celestial . a peter marron alias celestine the 5. so busied about his prayers , that he can neglect to bee called o holy father in earth , to cry our father in heaven ; bee perswaded out of a triple crown here to ascertain one hereafter . a third benedict , who can weep to bee chosen . a deodate a sicilian monk which being chosen , gave none ever occasion to weep . agathon and theodate reported to cure leprosies by kissing , as wel as others by their ill breath cause the leprosie of schism orespread the face of the church . a john giving sight to the blind , as well as others of the name blinding . a fourth adrian , an english man , converting norway , as well as others perverting nations . a gregory so charitable , as to call anglos angelos & de ir a liberandos who call'd us angels , i have no cause to believe him an evill one ▪ since an angel of darknesse would not have sent angels of light to deliver us from the wrath to come , which he himself might expect in utter darknesse : who sent ministers to give us light , and both his name and acts speak him to invigilate for the good of souls . a stephen whom the earth was scarce thought worthy to bear , carried on mens shoulders , because he supported the church on his own . a paul visiting widowes , and orphans , by night lending light in darknesse . a ninth leo entertaining christ , as wel as a tenth casheering with a quantum nob●s peperit haec fabula . finally , a good as well as a bad silvester , constantine , honorius , severinus , a 1 leo 2. 3. martin agapitus . 2. whose religions cannot be named , nor pure , nor not undefiled , since the apostle names it so to visit the widow and orphans : conclude , fuit sergius vir sanctissimae vitae grataeque conversation●s , ante pontificatum & in pontificatu , in pauperes liberalis ; in amicos & familiares jncundus , in delinquentes clemens ; in contumaces modestus , cantae praeterea prudentiae fuit , ut in toto pontificatu nihil reprehenal gubernantis negligentiâ possit ; in deum enim omnem mentem convertens quod facere pontifices omnes deberent juste atque integrè omnia , ex animisui sententia bene natur a & mo●●bus inst●tuti gubernabat : extant & ejusdem apud scriptores praeclara encom●a : and this by the confession of the now quoted pope : antichrist making centur●ators . sect 11. in tertullians time , heathens us'd to say , see how these christians love one the other ? now even turks exprobate us with a see how these christian dogs are divided ! while most resemble the envious man in the fable , who would put out one of his own eyes that his enemy might be depriv'd of both ; rather deny themselves part of that light , then their antagonists should have any ; like men who have the yellow jaundise in their eyes , wil apprehend no colour beside ; their own superelevated devotion must be antichristian in the holy sequestrations of monachism ; and even the apostles themselves antichrists , while episcopacy is the mystery of iniquity : all sides hear either antichristian or heretick , manifest truth and reason may be heresie as to maintain an antipodes , or the souls traduction , or such an imper●inent trifle , as whether the lord had brethren ; in vain christians may pray that the partition wall betwixt jew and gentile may bee taken away , if they take not away these uncharitable partitions between themselves . sect 13. i am so far from hating the pope , that i would kisse his foot if his nails were but so par'd , that he would not make blood run about all the mouths in christendom : though i can please my self with their phancie , who tenter pa●a to confesse in capitall letters like his off●nces : a presbyterorum ambitiopepe●it ant●chr●stum , and believe they have made many antichrists ; not onely men of sin , but adversaries to christianity : while they have toyld in mysterious iniquity , made titular holinesse band to impiety ; or serve onely to obstetricate degenerate actions : producing ill shapen monsters , whose prodigious births trouble and discompose the world , while instead of the desir'd honor juno , ixion-like he grasps a cloud , and begets centaurs . yet some grains of lightnesse must bee allowed , gold having greater occasion of tryall . ambition is apt to creep into the most refin'd devotions , and persons consecrated to the altars are not free : while there are men , there will be vices ▪ and one common place will serve to declaim against all times : though we may discern cracks in the purest metalls by the lustre that streams from them ; yet if our eyes turn inward , wee shall encounter with so much humane fragility , pitty will shame pride , and wee shall rather lament our own then glory in aliene miscarriages : if the church of rome like the woman in the gospel be taken in adultery , and every one hath a stone to cast at her , should wee observe our saviours rule , and the guiltlesse cast the first , we might all retire into our own dark souls to hide us ; and leave her alone to christ , who of his mercy may release her with a sin no more . sect 14. though i am perswaded i may believe in god , and yet not introduce that egyptian piece of darknesse , by mantling the the creator as they their eneph , an old man in blew circumscribing ubiquity and painting invisibility , and so drawing under line the incomprehensible , and sin against his effence ; yet i could as easily bee induc'd to assent to this , as to a fiduciarie solifidian , have a creed for servile will , irrespective election and reprobation , which might suggest irreverent thoughts of divinity ; while we affix tyranny to the most just , and partiality to him who is no respecter of persons , and sin against his attributes . faith , hope , charity , fear , confidence , honor and worship , prayer , and praise must be the affairs of that iacobs ladder which ascends to heaven , and learns us to commerce with the attributes and essence of god. i believe all my beliefe will be irrite , my heart unpossess'd with the sincerity of his power ; or my life warp'd with a non-conformity with it in the practise of celestial virtues ; he who gives god not all , gives him nothing at all ; to bepiece for god , and a piece for the world , is to be all for the world : he excludes him from all , who concludes him at all : or can he detest sin , makes god the author of it ? or dread the appearance of evill , who intails a necessity on it ? or who believes a parity of sin , can he admit a conscience in any ? fear to strain at a gnat or swallow a camell , who perceives no difference in either ? sect. 15. i can believe in jesus christ , yet not daily make one with the pontifician ; or think that my phancy can make him mine with the fiduciary . may wee show him our king while no disloyall sin or rebell lusts holds out against him ; but every thought and action paies him the tribute of obedience ; and vows good life and repentance , like so many oaths of supremacy , acknowledge our allegiance . may we every day to our high priest bring the incense of prayer , and odours of good works , think no daily sacrifice masse , or popish oblation , no church sup●rogations ; nay , not even christs sufferings or his satisfyings for us , satisfactory , if we abuse his grace into wantonnesse : this will by a clew of piety and humility teach us to extricate our selves from the labyrinths of impiety , and approach our reward , the crown not of our works but of his graces . while wee acknowledge him a prophet , bow down and worship , bringing our reason into captivity to faith ; and since a prophet like moses bring him the jewells of egyptians riches of nature , give god our strength for buls , sacrifice the calves of ourlips , and bring the innocence of doves and turtles to his service . may we passe over jordan in baptism ▪ feed on the manna of gods words , and not languish after the fleshpots of agypt , be seduc'd by fleshly lust ? but if the fiery serpent of our sins sting us , look up upon him who was lifted up with healing under his wings ; and have respect to the fruits of the land of promise , that blessed canaan , not being discourag'd by the gyants of our sins ; but lift up our hands with moses , strengthned by the two tables , the commandements of god till we overcome them ; and having the corner stone , christ jesus to support us in our weaknesse ( who will not fail them who rely on him in all their conflicts with the world , the flesh and the devill ) we may subdue the enemies of our peace , who hinder us in our progresse to the promis'd land. sect. 16. i may believe him conceiv'd of the holy ghost , yet may safely neither believe the popes and some pontificians , nor the conceptions of our enthusiasticks of the holy spirit . i can believe christ born of a virgin mary ▪ yet need not believe a virgin maries temple born by angels to loretto ; nor doubting the truth of the virgins milk , with which the popish priests impose on the vulgar , may impose the stigma of infidel on me , and deprive me of the milk of the word of truth . he who had respect unto her humility , will not have respect unto them who too much humble her ; since the glory of heaven overshadow'd , and the bridegroom of our souls shined forth from the closet of her womb . nor exalt them , who her that was humbled in her own eyes , exalt in theirs above their creator ; casheer his name to admit hers in the psalter , while an ave mary can bring a te deum laudamus out of fashion , and christ himself must stil be in pupillage . may we all provide innocent , spotlesse , and virgin hearts for a saviour to be born in ; so that we all may have by the overshadowing of the holy spirit a right conception of him , whose conception could not be without it , and be accounted for the mother and brethren of the lord , while wee do the will of his heavenly father . sect 17. i could wish that christ still suffer'd not under a roman governor , but instead of a pilate , he would be a good pilot , no longer steer by the gales of profit , or the whirlewind of ambition , which may ingulph the bark of the church into an abysse of misery ; but calming the troubled sea of his own lusts into moderation , the winds of error , and waves of false doctrine may cease ; and the leaky vessell of the roman church by the pump of faith , and sincere repentance , may arrive at the haven of eternall security : in vain like pilat he may seek to wash his hands from the guilt of christs blood , while he can embrue them in the blood of christians , and suffer his polemicks to plant thorns on christs brow , spinous questions ; and with the mock pageantry of state make christian religion ridiculous to jew and gentile . neither the clergy though their name implies lot , should as relative to their name and christian warfare , souldier-like cast lots for christs coat ; neglecting internall purity , quarrell about the supervesture , externall ceremonies of religion , while their tongues sharp as spears pierce christs sides through their brethren : who is still crucified by jews , and betwixt theeves who rob gods word , while we apprehend , examine , accuse , condemn , shame and crucifie one another ; when we should rather crucifie the flesh with the affections and lusts thereof ; as pride , envy , malice and contention ; conforming our selves to the image of a crucified saviour , and not to the crucifyers of a saviour by our vices : since some truths , though seemingly precious , are not so plac'd in competition with christian-charity , peace , and communion with all , who are fellow-members of christs body . wee must relinquish that which is valuable , rather then him who is above all value : while dissention can renew his wounds in his members . dull , phlegmatick and plebeian constitutions are not only subject to paralytique , but even apoplectick distemperatures : sometimes they tremble and discompose religion in their jealous furies ; and sometimes are superstitious and supine , and stupid in trivial and ridiculous fooleries . resembling apes and dotterells more apt to imitate mops , mows , and gesticulations then vertues : while others are madder then those who are asham'd of humanity , because apes have some resemblance with humane nature . sect 18. cannot any one be perswaded christ descended not into hell ( since a s. cyprian averrs this article neither in the roman or orientall symbole , and tertullian takes no notice of it , and sh●ol and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies the grave , ) without descending thither ? may i leave the works of hell , pride , malice , and uncharitablenesse , by works of light treat with god , where he is in heaven , by believing christ was in hell will not much advantage me in the way to heaven , though my uncharitablenesse to a misconceiving brother may warp me toward hell : hell is described by the valley of hinnom , where sacrific'd children , weak ones in christ while their tongues are kindled at hell fire , who with trifling differences make schisms in the kingdom of gods church and communion , which saints should have for the service of christ their king the lords anointed against the powers of darknesse . sect. 19. may not any one believe in the holy ghost , though hee should not phancy the picture or the sencelesse story of the doves want of gall , or the holy spirits non-appearance in that shape , but onely hovering like a descending dove ? oh doubt the infallible pontificiall , and enthustiasticks spirit , one being repraesentative of the other , where murder , revenge , adultery , and treasons are cohabitants , and by a necessary illation must passe for the fruits of that all-disposing spirit , consecrate impiety , and make villany precious , while god himself must be introduc'd witnesse to a lie . may we have the innocency of doves in our conversation ; the mourning of turtles in the sorrow for our sins , and a delight in the streams of life , the holy scriptures as the dove in the waters ; finally all the resemblances with the dove which imitate the gifts of the holy ghost , that the holy spirit may dwell in us which is pictur'd in the shape of a dove . sect. 20. wil it not suffice to believe a holy church , and not to believe in it ? since a saint cyprian informs me , god is onely to be believ'd in : or believe not a church or christian can be out of the catholick church , since all men and churches make up but one catholick : and the notion of catholick introduc'd in opposition to the jewish church , may not as oppositely be oppos'd to the roman , who like jews presume a monopoly of gods mercy ? the light of ages , light of nature , supernaturall light of scripture must onely shine in their dark lanthorns ; and all blind who believe things not onely above reason but against it ; while a part must be greater then the whole , a particular church , the catholick ; resembling the mad-man , who lived in a sea-port town , called all ships his own which arived at the haven : all bishops , who have either writ , appealed , or communicated with theirs , must have sworn vassalage to the papacy . sect. 20. or that communion of saints was an article of levelling , taken up pro necessitate temporum , since saint cyprian takes no notice of it in his time , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; praising god , and having all things common was the saints communion . may we all be members of one body , while we show a mutuall sympathy ; partake of the same head , by obeying christs directions , cemented together with his blood , and knit by the unity of his spirit : though every part may conduce to the good of the other , none can so supererogate , as the other may be uselesse : similar nor dissimilar breeds no contrarietie , but all parts comply to the service of the whole ; no dissimilitude of site , motion , ceremony , divide , but the gangreen of sin only enforces an amputation : ne pars sincera trahatur . the eyes are not incensed against the feet for not seeeng ; nor doth the ear commence a quarrell with the hands for not hearing ; or the back parts about the faces uncovering , since decency of one part is the indecency of another ; every part not made for it self but for others , & all to the captivity of the head , in compliance of whose dictates , we must expect an unity in the body : but an uniformity would prove a monster above a sober expectation , above the chymaera's or phantasms of enthusiasts , who damn all the world , that , weather-cock-like , turns not round with their own vertiginous heads . scimus quosdam quod semelimbiberint nolle deponere , nec propositū ; suum facile mutare sed salvo inter collegas pacis & concordiae vinculo quaedam propria apud se semel usurpata retinere ; nec nos vim cuique facimus , nec legem damus ▪ was the opinion of saint cyprian . i could wish those , who pretend most to be of his opinion , would challenge a little of his charity . sect 22. for forgivenesse of sins , i as little believe a solifidian , as a romish priest , that attrition by absolution becomes contrition ; the one while he deceives himselfe by a lie , or the other , while he imposeth upon others , secure neither from being deceived : they may send to the father of lies , but lying will scarce bring to the god of truth , since none can be implanted in the death of christ , who bring not forth the fruit of this tree of life , nor partake of the resurrection to life everlasting . he that will be saved must keep the faith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sound in faith and free from reproach in conversation , holy as well as whole ; and so his holinesse himselfe may be prov'd the most fallible ; and though they violate the sense of the word while they render it inviolate , yet god grant that they may keep it inviolate , no more writh and wrench it to rivet in their own ambitious designes ; and we may keep it so undefiled , that momus himselfe may not carp at our lives : since christs death is mention'd for our regeneration , birth for mortification , resurrection , for our rising in newnesse of life , that we may enjoy the communion of saints , remission of sinnes , and resurrection of our bodies to eternall life . sect. 23. there are but a few credenda , petenda , and agenda , where i cannot avoid an anathema , non credendo , non opponendo : i will seek security , embrace verities , all hold , if i cannot those wherein they differ ▪ though sometimes enterlacing discords graces the best musick , yet a quiet error is rarely not to be preferred before an unruly truth , and crochets and quavers prove unseasonable , when they disturb the plain songs of peace ; and it is better a son of the church should be unknown , then , what they report of the viper , he should make his way through the bowells of his mother ; or a milstone hung about his neck , and he buried in the depth of his imaginations , rather then they soar in the narrow way , and keep weak brethren from heaven . it shall not trouble me with delrio , whether the old serpent was a viper ; with bonaventure and comestor , a dragon ; or with eugubinus , a basilisk : or with others , a common snake : it shall trouble me rather to continue the delusion of the serpent , by endeavours of propagating error : that adam tasted forbidden fruit may trouble me , what fruit , shall not ; i shall number it among the fo●bidden fruits of knowledge , which so many wiser heads have made disquisitions after , and would have truth satisfied by the relish of their palats . sect 25. whether our saviours crown was made of paliurus , or a piece of it visited glassenburie , and the precursor of his death , turns an angel of his nativity , blooming every christmas day , is not worth a disquisition : i could make a rose by moistning dilate , and by rendring again insuc●ous close : may i rather avoid those thorns , the curse of my sins , which may render me incapable of both . whether durantes distick of the crosse be true , need be no part of my creed . pes cedrus est , truncus cupressus , oliva supremum palmaque transversum christi sunt in cruce signum . may i partake of no corruption like the cedar , in mourning for sin resemble the cypresse , by fertility in goodnesse , assimilate the olive : so shall i flourish like a palm , even in the storms and pressures of this world , mount upward , by taking up the crosse , and following , be partaker of him who was crucified . prudent symbols , and pious applications , may have an influence upon ingenious conceivers , which may elevate devotion : but on the mad rabble , melancholy monks , and ignorant priests , they have no other efficacy , beside warping to magicall applications , and miraculous expectancies : it shall not trouble me whether the soul of christ , in triduo mortis , went into hell really , as thomas aquinas believes ; or virtually , and by effects only , as durand ; or whether the soul of christ did descend really and in essence into the lowest pit of hell , and place of the damned , or really only into the place or region of hell , called limbum patrum , and then but vertually from thence into the lower hell . the father , to him who ask'd what god did before he made the world , ( answe'rd ) provide hell for such curious scrutinists as you are . non per difficiles deus ad be atam vitam quaestiones vocat , &c. in absoluto nobis & facili est aeternitas jesum suscitatum à mortuis credere ; & ipsum esse dominum confiteri . i will not procure a certain purgatory to my selfe here to make stranger guesses of an incertain one hereafter : or whether the inventor of it , origens purgatory , which could even purifie devills , & reform them to angels of light : or the differing purgatory of s. gregory nissen ▪ st. cyprian , or st. austin carry a greater probability , or the roman purgatory , which took a platform from neither . i can believe , i may find a way to heaven without taking purgatory in my way : or else the fathers before gregory the great might mistake , never any one was directed that way with above an ut puto verisimile arbitramur , till he came in with a scio : and though i know not as much as gregory , this i may presume to know , the place in saint paul , wracked so often to confesse a purgatory , may be applyable to it , being a building of hay and stubble ; and have the charity to believe the foundation laid in christ , faith in him , and love of him , the ground-work , though in the superstructure may be some light aery phantasms , stubble and straw , which in the day of tryall shall vanish , yet he shall be saved , so as by fire , through , or out of fire , drosse vanishes , but gold shall abide the fiery tryall in the day of the lord. sect. 27. rogula fidei una omnino est sola illa immobilis , & irreformabilis , according to tertullian ; and if your occham is to be credited , nec tota ecclesia , nec concilium generale , nec summus pont●fex potest facere articulūqui non fuit articulus , &c. therefore if any thing be fundamentall after the church defines , it must be fundamentall before : for deductions are not prime and native principles , nor superstructures foundations : that which is a foundation to all , cannot vary to different christians , in regard of it selfe , for then it could not be a common rule to any nor could the souls of men acquiesce on a tottering foundation , a trice foundation , as common to all , must be firm unto all ; in which sense the articles of christian faith are fundamentall , and not what men please to define ; for as irenaeus , quum enim una & eadem fides sit , neque is qui multum de ipsà dicere potest , plus quam oportet dicit , nec qui parum ipsam minuit : if every thing defin'd by the church be fundamentall in the faith , the churches definition would be the church-foundation , and so by consequence the the church could lay her own foundation , and the church have an absolute and perfect being before her foundation laid . if the too preposterous zeal of the roman church since she grew to her in controlable greatnesse , had not rashly determined those things to be matter of belief , which for many centuries pass'd onely for pious opinions : christendom might have serv'd god in an holy fire of zeal and spirituall fervency , which now sacrifices myriads of souls to belial in the flames of contention : what a sight is it to see writers committed together by the ears for trifling ceremonies , and beggarly distinctions , tanquam pro aris & focis , incens'd , none are affrighted at their noises , and loud brayings , under asses skins ; scioli and smatterers , in divinity onely busie in the skirts and outsides of learning , and yet will admit no salvation but by a compliance with their vertiginous pates : wise men should know , as the body hath certain diseases , that are with lesse evill tolerated then remov'd ( as to cure a leprosie with the blood of a child ) so it is better a triviall error should dilate it self , then children of the church should perish , while some error may be disseminated with lesse inconvenience then discover'd : the use which wise men should make of other mens lapses , is to avoid a precipice : and the advantage pious men should make of these great flaws in christianity , is not to joyn with them that make them : nor to help to dislocate these main bones in the body , which disjoynted cannot be set . sect 28. the uncharitable dealings of christians with christians , cannot induce me to bee uncharitable to any ; i must believe with st. hierom , haeretici fiunt , non quod scripturas contemnunt sed quod non intelligunt ; it is ignorance and not the contempt is the cause of most , if not all of our separations : the sheba's of separation , all the trumpeters of sedition may alarm the rabble , that brainless horse , to battel , to trample down order , and break the rankes discipline with a separate your selves from idols ; curse you meroz , curse you bitterly : what society hath light with darknesse : come out of babylon my people : with a hundred such places of scripture rack'd , and by an invention , witty in cruelty , tortur'd to confesse , something may patronize their black designes , wringing blood even out of the gospell of peace . which have as little relation to christian societies as a lo here is christ ! lo there , go not out after them ! rack'd so frequently to confesse them antichrists , who correspond not to the whimzies of every phanatique : denoting such as judas , theudas , arthronges , and barchosba , impostors , who pretended to be messiasses sent for the delivery of the jews out of the hands of the romans : and if it was possible , would deceive the elect , the jewish christians , which are forewarn'd , but as the calvinists , it is impossible for them to be deceived , who are the elect : and as the romanist who are in their church , the treasury of all truth , cannot be deceived . but if the elect can scarce be saved , what shall become of the ungodly ? if the christian jew , who washed with christs blood , speaks better things then that of abels , what will become of them against whom it cries worse then that did against cain ? while they themselves could cry , let it be upon us and ours : if the elect ( as the papist ) the catholick with all his indulgengencies , masses , rosaries , and abstinences can scarce be saved , what will become of those who are out of the communicative line of gods mercy , his ark , city , our holy apostolick and catholick church ? if the elect ( as fiduciaries ) they that can believe they shall bee saved , can scarce believe it so strongly , but that an intervening scruple of an obstreperous conscience may damn them , what will become of a papist , who believes in a god of wood , a god of bread , who saies , wee can have no assurance , since by faith we are saved ? thus the stream of life is made the puddle of phanatick interpretations ; while all like the tyrant , who fitted wretches to his bed , hack , maim , and mutilate , or stretch and tenter the scripture to adequate them to inhumane purposes : and heaven it selfe must admit no room beyond the capacities of their empty noddles . vain fuellers fit onely to feed the flames of contention , out of whose embers are even rais'd combusti sect. 29 ▪ though heaven gates be narrow , i cannot believe them so strait as most sects would make them , should i not believe one lie with the fiduciary , or many with the pontifician , not easily induc'd to believe heaven the purchase of fonder imaginations . charity would perswade me it is even a receptacle to those , whose uncharitable opinions have mutually condemned and secluded each the other , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the practice of our lives , not tongues must make us christians : wee must be rather so by entring into imitation of celestiall virtues then curious inquiries . may we flourish in verity , which is the root ; in humility , which is the flower ; and well doing , which is the fruit of the tree of life . sect. 30. those aëry mysteries which have unhinged so many cardinall heads , shall not extend my pericranium . god grant i may for futurity learn to doe something , rather then hear others talk about nothing ; which if they bring not into the premunire with the fool in the psalmist , who said in his heart there was no god ; yet i have said in my heart with the psalmist , all men are lyars , and every one deceiveth his neighbour : i must believe as in epiphanius time , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pietie or impiety must onely distinguish orthodox or pseudodox : we glory and are inflated with the names of churches , while we lose the power of godlinesse , soul of religion , and prerogative of christians , christs legacy , charity . sect 31. faith may lay a foundation , but wee may hope in vain , for that building which is made without hands , if charity here laies not her hand to make a superstruction : those babel-builders who think to reach heaven by another way , produce nothing but confusion of languages ; impenitent confidence will shipwrack in an ocean of infirmity ; when penitent despair which expected to bee ingulph'd into an abysse of miseries , wasted with gales of sighes , and seas of tears , may arrive at a port of everlasting security : the scripture saies , heaven is taken by violence , but 't is a strange phancy the world takes up , that it may be taken with impudence : fronti nulla ●ides , may admit a double sence : though a judas may veil impiety with kisses , yet if a timely repentance prevents not he may break in two , and discover his black soul naked . i cannot believe that faith justifies , works justifie , or both : yet we are justified by faith , by works , by both : the conditions , not causes of our justification : and the conditions not perform'd , it is impossible without this righteousnesse to see god. i will not say christ cannot save , though the scripture saies , christ could do no miracles in his own country ; not because hee was less potent , but they were more incapable : where impenitence keeps the door ; mercy cannot enter : it is not materiall whose communion they boast of , or disclaim , who have fellowship with the unfruitf●ll works of darknesse : since idolaters , drunkards , liers , adulterers ; no dogs and unclean person shall enter into the city of god ; or be partaker of the benefits of his holy church . sect 33. of all graces the apostle makes the greatest of charity , and the world least ; of that charity which antidates christs presence here in his members : and outdates the other graces in futurity , when faith and hope shall bee swallowed up in an abysse of ravishing realties , that which was but a lamp here , will be then a star inlightned by the sun of righteousnesse : a lamp here with the oyl of faith and light of good works , converting sinners from the darker waies of iniquity , shall shine like the stars in glory hereafter , and not such who compass sea and land to make a proselyte , and make him worse then themselves : who tith mint and annise , boggle at trifling formalities , and forget the greater mysteries of salvation . sect 34. self-interest opens the floodgates of dissention to drown the humble vallies of peace : men esteem opinions because their own : all adore the chimaera's of their own private brains ; call light darknesse , and darknesse light ; presume they have the most glorious stars for their conductors , when they are onely ignes fatui , which misguide to a precipice of flames . gods fire gave light and burned ▪ hells fire burns without light ; who leave the light of truth , & heat of charity to live in flames of contention , deserve that fire without light : even the best apostles dissented ; knowledge nor piety can amputate all differences ; but wisdom and charity must prevent their prejudices . sect 35. not every light and aery error in disputable doctrine , and points of curious speculation , can be a just cause of separation in that admirable body of christ his church , or of one member from another : he gave his naturall body to be torn on the crosse , that his mysticall should be one : and as saint austin , he is no partaker of divine charitie , that is enemy to this unity . all these divisions are disguises of charity , and vizards of factions , a pageantry of pompous folly , or preposterously inflated knowledg● : and though they mask in the names of papists , protestants , reformists , sub-reformists , a●omist , familist , brownist , &c. the church of god can have no musick to set out such discords . my name is christian , and my sirname is catholick ; by the one i am known from infidells , by the other from hereticks and schismatick● : the name of catholick congregates what is homogeneous , and dissipates what is heterogeneous , both in the court of heaven , and in the court of the church . he cannot put on the garments of christ , who rends and divides his church . catholick is every where the same ; that which is trusted to thee , not that● which invented by thee ; which thou hast received , not imagined ; a matter not of wit but doctrine : in which thou art not to be author but a retainer : not to lead , but follow : that which the whole church holds not instituted by councells , but retained , is rightly believ'd apostolicall tradition , such as the creed , sacraments , &c. the antient consent of holy fathers is not in all questions of divine law , but onely in the rule of faith by us with exact study to be sifted out and followed : there are some things in which the best defenders of the rule ( salva fidei compage ) agree not , but one thinks better and truer then another . every error denies not christ the foundation , or makes christ deny it , and thrust it from the foundation : not every error in those things which are of faith , is either infidelity or heresie ; if men differ ; it is no more then they have done ever : pious men even in differences may preserve charity intire : ●concord which is the effect of charity , est un●o voluntatum non opinionum . some churches build after the italian fashion with a flat top ; others with wide windowes to let in the air , and catch the applause of the world ; some build babel-like and will have their head reach heaven , and if their confusion of languages impeded not might be near allyed : others of the synagogue fashion will admit nothing but round , and limit heaven in their narrow conventicles : it could bee wish'd that all would bee what the apostle exhores , of one mind ; but it is not to be hoped wh●ile the church is triumphant over humane ▪ fragilities , which here hang thick and close about her ; the want of peace , and unity even where religion is pretended , proceeds from men and humours , rather then things and errors to be found in them ▪ episcopacy squares with monarchy : presbyterie with aristocracy , independency with democracy ; men made religion lackey to self-interest , and state policy ; the great turk walking in his garden with a bashaw , who wonder'd hee would suffer the christians distracted in sects to orespread his empire ▪ asked how he liked his garden ? answering , it was admirable for the variety , reply'd : wouldst thou deny me that in my empire , thou admirest in a garden ? am not i emperor of them all ? sect. 36. i can joyn prayers with a papist , if his be offensive to god , mine may bee pleasing ; can hear a french hugonot with his hat on , uncover'd ; receive with a dutchman kneeling , while he uses the irreverence of his breech ; yet separated in my charity from neither : nor would i be in my mode rather then scandalize any : it is no lesse then phrensey for the misposition of a trencher to refuse a banquet , or be ingrateful to an host. nay , i could take an host with a romanist , as well as a wafer with a calvinist . if he believes a reall body , i believe not lesse in energy , a communion of the body and blood of christ , a participation by every reception of his merits and passion , and the virtues really communicated to a worthy receiver . sect. 2. it hath been ever thought convenient saith saint gregory , that there should bee in unitate fideid versa consuetudo , that eating of mea●s offer'd to idols , totally restrained the churches of syria and cilicia , seem'd permitted to the church of corinth if no man challeng'd it ; and that which was urg'd upon the cor●nthians , was not impos'd upon the galatians ; to show every one is oblig'd to observe the rites of his own church , lest they come under the anathema of contentious and turbulent : yet this inhibited not that saint paul might become all to all , that he might gain some ; and who will gain any to christianity , must not play at petty games in religion , adhere to bonatus his humor , confine truth to places , as if she loved corners : or as if the church which resembles the moon , could like mahomets moon be brought down to show tricks in a sleeve : the good monica , saint austines mother , who bath'd the leprosie of her son in a jordan of tears ( ut non potuit perire tantarum lachrymarum filius ) was content to relinquish her african customes at milan : they who have gigg'd to geneva for platforms , and rome for trinchets , have brought home matter to fewel-contention , none to kindle zeal : may none follow exotick forms here : a spanish garb is ridiculous with us , and the english mode reputed an affront in spain : no wise man will be angry if in his travells he meets modes not corresponding with his humour , and he is mad , who returning , will keep none company without they pluck down their house , and rebuild them to the modell of his phancy , who taylor-like travells to dresse apes . sect 38. the religion of our souls must imitate the reason of our bodies ; which in the processe of years , may evolve and explicate their numbers ; but the bodies are one and the same : there is nothing produc'd in the maturity of age which did not latitate in the minority of children : yet who would endeavour to fit the clothes and shooes of puerility to a gygantick foot , or body . the apparell of christs spouse is her rites ; time and place may produce as great a variety in her fashions as in the worlds garb of clothes , and modes of the world ; though some may adorn more , none alters the constitution of the body : it would be a mad humour in the spaniard to commence a quarrell , because the shorter wiskers of another nation upbraided his mustachio's : or the french with the spanish , 'cause the constancy of their habits might seem in derision of their levity : or both with a nation which was servile to the phancy of neither . those great calciners of religion , and reducers to the primitive patterns need nothing above their own examples to condemn them . they must joyn with the levellers in a communion baptize in rivers with the anabaptist ; make life a pennilesse pererration with the franciscan ; may spend both oyl and labour , dawb but not cure bodies like the apostles ; have regard to washing of feet , yet continually be defiled in their waies ; confine themselves to sandals , say , who use shooes are shod with iniquity , and walk in the footsteps of the ungodly ; since they recede from the primitive pattern ▪ and call this recession apostacy : or lean upon one the other at the lords supper , and lie down at the table , and take it after supper . the same things are not decent at all times : babes milk is unfit for ripe●age , and the nurses gibrish an undecent cialect for a tutor ; the stones of the foundation unfit for roof or walls : our master builder christ , employed tongues , prophets , prophetesses , evangelists his not still employing bids us acquiesce , while his silence exacts ours , which not assented to , introduces nothing but a profitlesse clamour , causelesse malice , and endlesse contention . the apostles which were forbid to carry mony in their girdles , had afterward a judas with a bag and the prohibition of clubs and staves was not so strict a rule , but that a peter was found with a sword . howsoever the novati an bishops ●rr'd , they could not erre in the canon of indifferency : for if anselm is to be believ'd the multitude of ceremonies is so farre from infringing , as they commend the unity of the church , while all believe in one christ. in the primitive church , somefasted one day , some two , some more , other forty howers , computing day and night . in italy some abstain'd forty daies , others us'd abstinence twenty , others seven daies , in relation to the creation , and some forty houres , in relation to the forty daies our saviour fasted : and if socrates is to be believed , nor gospels nor apostles impos'd observation of daies , but the liberty was referred to the church . the church of rome and the african distributed sacramentall bread the alexandrian church permitted the people to take it : africk and rome mixt wine with water , and colder regions drank it pure . see the contentions about easter , till the roman victor overcame all ; but never could subdue the opinion of a proud prelate , and a disturber of the churches tranquillity . some lifted up their hands to heaven , as if they intended a pious violence ; some their feet , quast in coelum podibus ire , others threw themselves prostrate , as if they intended a rebound : some cast their eyes up , as if through those windowes , they would let our their souls unto their redeemer ; some fix'd their eyes upon the ground , by contemplation of earth , to have an introspection into their own unworthinesse : some beat their breasts , as if they would dislodge sin , and open a dore to their hearts for the king of glory to enter . since the love of god is linked with our neighbour , he who uncharitably condemns him , may lose the link of his own salvation . may none that pretend to the name of christians , through the faintnesse of the constitution of their religion , moulder into sects , or through the brittlenesse of their phancies , crumble into division , and then like a heard of silly animals , make a noise , and please themselves with the noise they make , yet know no reason why they make it . but defisting from fruitlesse and hellfuelling clamors , may we all with the good polycarpus day and night , with a still voice , like the breathing of gods spirit , humbly invoke gods mercy for the peace of all churches , spread over the face of the universe . and in our sehismes , neminem judicantes aut a jure communionis si diversum senser it amoventes : entertaining the charity of holy s. cyprian , nor judging , nor excommunicating our brethren , because they will not permit their reason to be overweigh'd , perhaps with some unnecessary scruples , in the fallacious ballances of lighter imaginations : calling our brother racha , witlesse , or vain for dissenting , and thou fool belch'd out so often in virulency , may endanger judgment and hell : in vain we may repair to the altar , use outward forms and ceremonies , and neglect love , which is the perfection of the law. sect. 39. christs spouse is an army with banners : as order to an army , so is discipline to a church . though troops do not move according to the discipline of warre , it is not lesse an army . confusion may prejudice the successe , it cannot the name . though discipline is as an hedge to a vinyard , or resembles the wall to a city , or proportion to a body ; yet a vinyard is not lesse a vinyard for the defect of an hedge , nor the wall makes a city , or some misproportion or dislocation of parts , bring the body under the notion of incorporeall . i shall not cavill at what we want to the complement of my desires , but praise god for what we have , that may conduce to his glory . sect. 40 ▪ i love to see lent , the spring-time of sanctified resolutions , and times houre-glasse fil'd with the dust of mortified concupiscence , flow in lectures of mortality and repentance ; while every good christian verifies what 's feigned of the phoenix , in a bed of spices , in odours of devotion , kindled by the declining beams of the true sun of righteousnesse , can quicken out of ashes , an acceptable sacrifice to the father of all lights . yet if my absteining from flesh will raise an evill spirit in my brother , i will abstain even from that abstinence may starve his soule , and not neglect that devotion which may feed my own . sect. 41. church musick would elevate my devotion , and make my ravish'd soul in an extasie , treat with the god of harmony ; and in my opinion , religion , like a modest matron , may make use of those ornaments , which vice misuses ; and their zeal is strangely out of tune this can distemper , which if the stories of hippocrates , terpander , and timotheus are to be credited , in the extremities of phranticks could once do miracles : but if that musick which can appease an evill spirit in a saul , can raise it in another , we must be content without the kingly prophets harp , lute , and organ , relinquish that musick which can un●une a brother , and think no harmony good , enterlac'd with such dilcords , as the ill disposing of him for whom christ dyed . sect. 42. i have no prejudice by surplice , cope , hood , all the priests garment , may be enterwoven with holinesse to the lord , putting on of these , may consist with the putting on of the new man , and the breast-plate of righteousnesse , externall glory , with internall holinesse . a surplice to me can emblematize innocence , and the keeping the supervesture of my flesh unspotted , that cloathed with virgin purity here , i may keep those virgins company , which in long white robes of innocence follow the lamb. yet i think of these ceremonies , as augustus of the roman senator's glasses , who condemned a slave to his fish-ponds for breaking one of them , whom cesar rescued , and broke the rest , saying , they are fine things , yet not worth a man. yet i have observed , none are so ready to take offence , as they who are most proclive to give it ; imperious , petulant , and envious sciolists , and to fear to offend them , is not to have respect to the weak in faith , but strong in passions . sect. 43. at the glories of the church , i am apt with bonaventure , astonish'd at the sight of the french queen , to cry out , if an earthly queen be so glorious , how glorious is the queen of heaven ? or with the father at rome , if an earthly cities glories be such , how great are the glories of the celestiall jerusalem ? the splendor of these instructing my thoughts to think of him , who is inter'd into the holy of holies : and could not easily believe him to be of any religion , who could spoyl the glory of houses consecrated to gods service , to inrich his own : and could wish , they who seem so much to abhor idols , would not commit sacriledge ; and fear , that eagle-like , snatching coales from the altar , they will fire their own nests . yet golden priests , with wooden chalices , are to be preferr'd before wooden priests with golden . all who cannot have the convenience of outward ordinances , may they have regard to inward holynesse , adorn themselves with graces , fitting the temples of the holy ghost , from the altars of their hearts , send up the incense of their prayers to him , that dwells in a house not made with hands . and we who agree not about a terrestriall meeting , may meet in a celestiall ; while all worship him whose dwelling is in the heavens : and yet , where two or three meet together in his name , he will not fail ( who cannot fail of his promise ) to be with them on earth . yet i could wish , that those , who even appear before men with fear and trembling , would not appear before their maker like mountains : nor any would rush into churches , like to swine into a sty , there gruntle , and make a noise and run out again , to wallow in a puddle of impurities ; nor any like idle boyes , when they should be learning a lesson in christs school , get books they understand not , and look on gayes , make devotion by pictures . the people on both sides may be bells of good mettall , but are so miserably rung out of tune , that they give notice of nothing but combustion : some oreburden gods service , and others leave it naked , as if , because one man had swelter'd himselfe to death by too many cloths , another was priviledged to starve himself to death with nakedness . god of his mercy grant the rabble may no more ring changes , but all chime in to his worship . sect. 44. i know episcopacy , the primitive pattern , even the antagonists by contradicting affirme it , what by their own concessions dilated it selfe over the universall face of religion , envy not mussitating , or calumny daring to detract , in the beginning or about the middle of the second centurie must necessarily imply it , then no innovation , without we will imagine all the world sopite in error ; and those holyer flames of zeal , which could transport the martyrs with fervent desires of being carried in fiery chariots of persecuting adversaries to heaven , and administer no light to guide them upon earth ; and truth had wanted champions , if some , like the fox , who had lost his tail should not have perswaded beasts to a conformity to that which might deform them . weak calumny , nor proud ignorance draws so black a veil , as we cannot discern the lawn sleeves ; if their own impious ambition have sullyed them , i have tears to wash , rather then dirt to cast with others ; and by going backward , would willingly draw a sheet of lawn candid with innocence over the nakednesse of these fathers : and not with cursed sons expose their shame . those foxes which call'd these grapes in gods vineyard ●owr , were they who could not reach them . dog-like in the night of clouded reason bark at the moon , who could not come near its height and lustre : no rich man turns leveller , who introduc'd a parity in the church , were those whose deficiencies lent no possibilities of their office● ▪ they call'd to the hills with mahomet to come down to them ; but finding their labours irrite , they would not like him take the pains to go up by degrees of perfection , but set the rabble to levell : episcopacy was made for a remedy to schism , if we will believe saint hierom : the remedy taken away , it can be no wonder if paroxisms of schism do concusse and discompose the tranquillity of the body of religion : yet though i venerate episcopacy as much as i hate a disease , i could not love idlenesse in pompous pageantrie ; solemn ignorance blazon'd with power ; ambition and vanity dress'd up with formalities ; should i believe a st. ambrose in a non aliunde haereses abortae ●ut nata schismata quam inde , quod sacerdotes non veneranur . yet a devont saint gregory , a holy polycarp , an indefatigable saint austine , a learned nazianzen , eloquent chrysostom , a meek cyprian , and a resolute saint ambrose , &c. such bishops as these shining in sanctity of life , and doctrine , in the might of the bridegrooms absence , would irradiate christs spouse ; and not in their diocesses like to prodigious meteors , show more of distance and terror , then of light and celestiall virtues : if the primitive copy be so blotted that it cannot bee taken out , i should be sorry ; and those lawn sleeves i could love whited with innocence , i could not approve purpled with blood : we● bogle at names , neglect poor truth naked ; and yet may entertain her in a disguise : superintendent may imply as much overseer as bishop , and presbyter , the elder of the church was a bishop ; i shall not be troubled by what name wee are instructed to serve god , or what stile we reject : so we reject not him who is the high bishop of our souls . sect. 45. men of eminent parts are for episcopacy , and take away the golden ball of honor and preference , and few will attain to the mark , or any eminency of knowledge . men of indifferent call for parity , conscious of their own defects , of attaining any degree of excellence . the inferior , whom nature hudled up in hast , and neither art nor knowledge rectifi'd are for the huddle : that by violating the well link'd chain of government , disorder and confusion making inrodes , they themselves indistinguish'd , may passe in the croud ; and with these it is no wonder if how the cobler or pragmaticall iack the sopeboyler have more friends , and would find more suffrages then bishop laud. the people by the prerogative of nature act simply , lose their judgements , and dislike all but that which is but naught ; and there was not such varietie of beasts in the ark , as there is of beastiall natures in the rout ; but more especially when the beast turns censorious ; and even among the gentry there are some scarce a degree above them a company of plebeian heads , whose difference is in their cloths ; not understandings : and therefore it is no wonder , if in a multitude of such councellors there may not be safety : while folly hath more votaries then wisdom , and voices , not judgements are weigh'd , knowledge may be easily outvoted ▪ and had not a lord protector interpos'd , we by a fatall experience might have seen church and state reform'd into nothing , or a strange spirituall government hence the wiser polititian hath made it tentare arcana imperii treason ; and not unpolitick princes have rather tollerated the tyranny of rome , then lent occasion to their subiects to take a platform by geneva ; for these popular reformations are so exact , that if one stone be defective , they seldom leave till they have pluck'd down the whole building , in plebe nec veritas nec judicium inter faedam potentiū a ●ulationem , & praeceps prostratorum odium manibus , stud●is & incond●tis motibus omnia miscent . most are governed by crude opinion , and as they are inform'd like or dislike , they know not what and do all in aemulation . an aristides , phocion , themistocles , camillus ' coriolanus , scipio ; with whom merit is treason , and virtue is guilt , it is no wonder if they must be sacrific'd to the rabble , as if it was even sin enough to have preserv'd the ingratefull . he who silenc'd rome , and check'd the exorbitancy of popery , our incomparable primate , by polishing and filling up the sciagraphy or rude draught of reformation to a lively resemblance of primitive excellence , falls by those he had preserv'd : hee fenc'd the church with discipline ; wall'd the city of god with ceremonies against the incursions of irreligion and prophanesse and made the church militant move in order like an army with banners terrible to her enemies : while by decent rites hee gave proportion and comlinesse to the spouse , presenting her to her king in a garment of divers colours . if in horace's justum & tenacem propositi virum , nor ardor c●vium prava jubentium , mente quatit solidâ , best characters . hee staid till the times grew up to him , ( as no friend of his confess'd ) and would not be lur'd to the phancies of the times : natus è q●er●n non èsalice ; and so not complying with every wind of error , like a bending willow , but a sturdy oak of reformation , giving shelter to the sons of the church against roman tempests and phanaticks blasts , though he was at length forc'd to yield to the ax , yet not to be cast into the fire : for though he was numbred with the transgressors , like him whom hee followed in the high-way of the crosse , his red evening i doubt not was the praecursor of a glorious day , illuminated by the beams of the sun of righteousnesse : and howsoever that excellent , though ▪ unfortunate primate fell , saint pauls will be a monument of his charity ; which should the preposterous zeal of time deface his book against fisher will be an epitaph to expresse his constancy to religion , which maugre the iron teeth of time ; and black mouth'd calamy or calumny will continue : and though many with weak jugdements and strong passions against these times , have stoop'd to the roman lure , supposing conformity introduc'd here as a phosphor , or praecurfor of that glorious light call'd popery : yet i could never meet with any learn'd romish priest , though acquainted with not a few , that would not confesse that rome had lost her greatest enemy ; and the english church within her head in laud : too crabbed a piece to be ever brought to square with the romish building . sect. 46. preaching brought religion in , and hath carried it out of the world ; some think all religion in the ears , and none in the hands ; to see christ in the flesh , jerusalem in her glory , and an augustine in a pulpet , was esteem'd a wish of a pious transc●ndency : may we feel christ in the spirit ; see jerusalem the holy city of his church in her glory ; whose walls are of precious stones , piety , chastity , meeknesse , and temperancy , &c. adorn'd with all the glories of celestiall virtues , and i could be content without satisfying the itch of my ear , though with a saint austine : a boniface could be a traytor to his prince ; a coal of hell ; an incendiary of mischief , by blowing the flames of contention , and raising a combustion in his country ; yet neither the beams of light , effluxions of piety , streaming from this great luminary ; nor the living water issuing from this great fountain in gods church could quench the flames of ambition , or kindle zeal in his so pass●onate an auditor . a master would think that servant distracted , who would desire to hear his will often , and alwaies do his own : yet such is the madnesse of the world , if they hear an embassador from heaven patiently , though they list themselves to serve the world , flesh , and devill , they oblige god , and unserviceable to these , heaven must entertain them , when perhaps instead of a celestiall embassador , they have onely heard schisms , trumpeter . sect. 47. yet such an orator as a saint austin , or saint chrysostome migh represent vice so formidable , that frighted at the horror of her own shape , the camelion vanity which changes into all shapes , but white , may renounce all for the candor of innocene , the lust-scorch'd amorist may feel an icy chilnesse steal through all the veins ; a magdalens legion may depart with all hell flames ; though shee keep her passion , may change her object , and heaven have a temple where hell had a brothel : the wind and waves may still obey christs voice , while ebullitions of rage and storms of passions , hearing gods word in his ministers are calm'd into obedience : avarice may scatter her idol-gold to entertain the image of her saviour ; cast her bread upon the waters , not that they may return ; but bring him who is the bread and water of life : good resolutions might be thus confirm'd ; vice eradicated , devotion elevated , and zeal infus'd by the ear , may give it a durable consistence in the soul : make it so enamor'd with the manna of gods word , that it might not languish after the flesh-pots of aegypt , and carnall concupiscences . this was the custome of the jewish church : in the christian intimated by a word of exhortation in the acts to meeknesse , continence , and all the virtues which bracelet-like must adorn christianity , which the defects of the auditory , the times or propriety of text suggested ; and not to raise doctrinall points according to the whimzies of every cockbrain sciolist , who 's seven year at an academy , hath like pharoahs dream produc'd nothing but seven years famine : or having sented doway , st. thomas , or some romish fair , where having purchas'd a few trinkets , and a little gibrish may by order tu●● hocus pocus , juggle or make a puppit-show in religion ; introducing superfluous definitions which fewell contention ; excite rebellions , hatred , animosities , calumnies , contempt of superiors , disseminating error , and infusing prejudice ; tantum religio potuit suadere● preachers like winds have influence on the people , compar'd to waters . may none think salvi●icall preaching consists in state-invectives , but in teaching their auditors , decline the islands of sin , and thrust into the fair havens of grace and glory . sect. 49. prayer is that sacred negotiation man hath with god , the art of imparadising our souls , the iacobs ladder , by which we may bring down angells , and wrestle till they blesse us : we may hear god speak in a preacher , we speak to him in our prayers . it cannot be obedience to hear our masters command , but do his will. thus with enoch , we may walk in paradise , and if we cast aside the mantle of mundan employments with elias , mount up in a fiery chariot to heaven . gods house should be called a house of prayer , but most make it a den of theeves : not taking heaven by violence in prayer , but offer violence on earth . gods word is rob'd of its efficacy , and the priests by that advantage turn'd mony-changers , and expose doves to sale , gods innocent children in the temple , as if these doves could not mount up towards heaven , unlesse they were sealed ; they are blinded in an unknown tongue , or intitle gods spirit to blasphemy , or battologie , or ready to offer the sacrifice of fooles , or make fooles a sacrifice . sect. 50. i have no prejudice to publick liturgy because the name may import sacrifice and nature have some affinities with the letanies in masse : i could wish they might not challenge a greater affinity by an ite missa est , a period ; and the roman by an ite missá est ignorantiae pars , might challenge a greater affinity to what was ours ; while physicians have their catholicons , panchymagogy , and panaces souldiers their magazines , and panoplies : that spirituall physicians should be unprovided , and christs souldiers unarmed to resist the wounds of sin , or wounded , want balm in gilead : could it be inconsistent with faith , it could not with reason : this might cement the body of the church , preserve the communion of saints , obstruct vanity , by sealing up the fountains of impurities , taking away the leisure which may administer occasions to sin : but if we cannot all agree in uniformity in gods service , yet god grant we may introduce no deformity into his worship ; but agree all with one minde to serve him : none make long prayers to devour widdowes houses , or gods house a widow , while with zeal , unlike davids , the zeal of gods houses ●ats , them not up , but their zeal eats up gods houses . sect. 51. i shall not deny , a confession may be sometimes necessary to man as well as god. if some sores have fester'd by rash exposures , others have wrankled by unhappy concealments . there may be good samaritans , who ▪ when we fall among theeves , sins which rob us of gods mercies , may comfort us with the wine of gods word , and powre the oyle of his holy spirit into our wounds ▪ which they cannot , if they be not opened . but these traders in indulgencies , and picklocks of state , instead of curing us of our wounds , have rob'd us of our clothes , the garment of christs righteousnesse , by teaching us relinquish our own , and then have expos'd our nakednesse to the cold air of an uncharitable world . though we have priests that passe by carelesly , levites which only shake their heads , may we rely on that good samaritan , who , when we had fallen among theeves , powred the oyle of his precious blood into our wounds , and left us two pence , his two testaments , for our security , in the inne of this world . sect. 52. i cannot be so much an iconomachist , as to think all image making idolatry , it 's eminently true of graven and molten , which after the c●remonies of consecration , was by the gentiles conceived bodies of inspir'd deities . pictures by gods own appointment lawfull , as the cherubims ; or if unlawfull to the jewes , the commandment is as little relative to christians , as the sabbath ; as little understood , as the taking gods name in vain , meant by forswearing : yet he who keeps the seventh day to praise god for the creation as the first , in memoriall of the redemption ; or he who is so farre from using gods name in vain , by forswearing it , as he will not misuse it in vain conversation , or hates so much an idol , as his eyes will not treat with a picture . i honour him for his zeal , i wish i could as well commend him for his charity , and not misapprove him for his ignorance . we should not offend weak ones , yet some are so weak , that all things offend them : madder then he who perswaded himselfe he was made of butter , the sunshine of the gospell terrifies them , and the least scintillation of charity seems dangerous . others have the weaknesse of children , whom nothing but rattles and pictures will please ; take away these , they grow querulous , baul and disquiet the whole houshold of faith . sect. 53. the bra●en serpent , the emblem of our saviour , curing the sting● of the fiery serpents , our sins , while we wander in this wildernesse of error , may be erected . but if the old serpent creeps into the body , and tempts to idolatry , a monk , like an idols priest , can give responses from a rood , and make it move by a wire to induce a puppet-play in religion : a prestò be gone befits both the jugler and his hocus : had not foure councels condemned them , and a jury of fathers , basils and eus●bius testimonies on their side mistook : athanasius , chrysostoms , and damasus suffrages for them suspected : therefore with saint hierom , nos unam tantum veneramur imaginem , jesum nempe christum , qui est imago patris . though basil saies , the honour due to the abstract , is due to the pattern ; if any one can show such an image of christ , as christ is of the father , we will worship , else we may believe with the father , errare omnino meruerunt , qui christum non in divinis codicibus , sed in parietibus quaerunt : or as irenaeus saith , where pastors became dumb , there images became their pastors . these books of the unlearned , though made use of by paulinus bishop of nola , since wooden priests leave the rabble as unlearned as their books , it is better the images of christ be defac'd in churches , then the image of christ should be defac'd in the people , which should be the temples of the holy spirit . but if any be lawfull , sure the picture of the father cannot , being a piece of intollerable folly , which in our fecunditie of sects , may tempt a weak brother to reimbibe the humour of an anthropomorphite . god who loves decency in his spouse , is so jealous of his honour in her , that he cannot approve that fucated face of religion , which may shame honesty out of countenance : this italian wash , and spanish die , disfigures the face of religion , whose grace is simplicitie . what caesar of his wife , can we believe christ should expect lesse of his spouse , to be free not only from crime , but even suspicion . sect. 54. superstition which makes such a noise , the worshiping of daemons , or superstitum cultus , the worship of the survivor to dead mens souls , as little as idolatory , an image inspir'd by a devill , hath relation to christians , the part of that commandment which forbids adoration , bowing down , or corporall worship to an idol seems to intimate a tribute due to god : the worshipping god in spirit and truth , plac'd in opposition only to that in the mountain and jerusalem , impugns not this , who redeem'd both body and spirit , expects reverence from both : our spirits not lesse , such by corporeall allegation , even corporall worship is in spirit and in truth . henry burtons jesu-worship idolatry , prov'd the ridiculous non-conformist an idolater , who could idolize his own fancy . most of our polemick divines more andab●tarum pugnant , their valour proceeds from their ignorance , hacking and hewing fellowes which play prizes with the two e●g'd sword of scripture , and care not how they maim and mutilate christian communion , rather then not retain the aery name of masters in the science of defence . yet the decryers of idolatry are the greatest idolaters , covetous persons , who would be gilded o're with promotion ▪ and made worshipfull , like petty theeves , they care not what hedges they break , so they may warm their own fingers : take away the fences of the church , to fence their own broken fortunes . ceremonies are the hedge that fences the substance of relgion , from the indignities which prophanes , and sacriledge too frequently put on it . while the divines of england have preached down ceremonies , they have pulled up the hedge , and not only let in foxes into their vinyards , but opened a gap for the sheep to wander out of pasture of the church , and become a prey to romish wolves seducing th●m in sheeps cloathing . it is true , that inter●all worship of the heart is the greatest service of god ; but externall worship of god , in his service , is the great witnesse to the world , that our hearts stands right in the service of god : take away this , and what light is there left to shine before men , that they may see our devotion like a day-spring from above , or a starre guiding wise men to jesus , and glorifie our father which is in heaven ? the kingdome of heaven , his church , without civill order and comlinesse , religious exercises will be disorderly and confused , like the first chaos , god made in the beginning void , and without form , and whose face darknesse covered . sect. 55. that romanists deny christs humanity by transubstantiation , make irrite his death by merits and satisfaction , credat judaeus apella , non ego . christian charity will lend me no such deductions . a chrysostom , theodoret , isych●us , euche●●us , and some primitive fathers , with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if not a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transfiguratiō , conversion , mutation , translation , transelementation , transition , if not a transubstantiation , generally believed a mysterie , a matter of faith , not sense , to be believ'd , not grosly phancy'd if they have lent sōe an occasion of error , shall administer to me an occasio● charity ; though both within and without the pale of the church , it may afford opportunity to scandall , not to be redeemed by a fictitious miracle of an hoasts conversion into flesh , when christs body is no longer present then the form of bread remains , how is christs body in the miracle , when the species being gone , it is no longer a sacrament ? i love not such acute disputing about christs body as the killing of 1000. in a battell , and at beziers 60000. how can we not dread christs appearance , who singe his livery , charity ? who spilt his own blood to prevent the effusion of ours . neither was a hudler of reformations tongue lesse cruell to his brethren , then the papists sword with an ego sacramentarios haereticos omnes & aeterna paenà afficiendos duco . that which was given to unite into christs body should not divide from it : we must not dispute about seals , while we lose the covenant : it shall content mee it is an eucharist , not axapist . may christs body bee present to all by a worthy communication : and none forget him who commands it to be done in commemoration , he dyed for them ; and so crucifie him again by crucifying one the other . whatsoever the consequences be of subtile brains , the consequences of worthy receiving will be salvation : may wee all have sursum corda , since a saint austine believes nemo d●gne manducat nisi ●prius adoraverit ; and a saint ambrose , wee must worship christ in the mysteries , as the apostles him in the flesh . he who injoins a worthy communion under penalty of damnation , will not damn me sure for believing too worthily of what i receive : transubstantiation nor consubstantiation monopolize the reall presence which no worthy communicant can be without . may all show he is really present , and communicated , while we receiving , praise god , and have charity with all ; do become one with him , though not uniform with all : if we agree not in the way of serving him , yet all agree that serving is the way to him : i may be troubled that a brother shall refuse to put on the rob● of christs righteousnesse , but never be angry with him for not putting it on after my fashion : but could wish all would use that which is least offensive to them without a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & quando christiani adorant quod edunt , fit an●ma cum philosophis , may be opinion of not a single averroes . sect. 56. most inflated with the opinion of their own knowledge , swell into controversies ; others with the impostumations of their own malice are tumid and angry ; open the one , and you shall find nothing but flatulency ; and launch the other , and there will issue forth corruption : justification , whether by faith or works , or both ? hath len● such occasion to contention , as men have renounc'd him who can onely justifie , christ , who is love : when justification is an acception of our persons , and a remission of our sins , it is an enigma deserves an oed pus to unmask , how we accept our own persons , and remit our offences . may wee all like the wise virgins provide our selves with the light of faith , and oyl of good works : being call'd into gods vineyard , consider wee are to work , not talk : none suppose the finer threads spun from the cobwebs of subtiler imaginations can hold salvation , but all provide that triple cord twisted by faith , hope , and charity , which cannot be easily broken . sect. 57. it hath been the phancy of not a few , that christ came to fulfill the law , and nothing hath been reserv'd for christian duty but a crede , and in via salutis ambulas , a magicall faith may oblige heaven , and produce no lesse then miracles . christs law is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we may believe the fathers a new discipline , a spiritual law accomplishing , extending & painting to the life the sciagraphy , or imperfect draught of mosaical perfection , that forbids the fires of illegall concupiscences , this to fly even the very smoak by avoiding the occasion : that inhibits the ablation of our brothers blood , this the commotions of our own : the strictest of judaical observance or phylacter'd romanists , who fringe christian religion with ceremonies , may be silenc'd with an except your righteousnes exceed that of the pha●●sees , you cannot , enter into the kingdom of heaven . those which who say , christ hath fulfilled the law , and think that the crying a lord , lord , may intitle them to heaven ; may be dismis'd with i know you not ; if they will not cover their brothers nakednesse , cloth their imperfections ▪ give an alms as well of their knowledge as fortunes , can break a commandement , or teach others to break ; though they give up their names to factions : may misse their names in the book of life . christ hath not done so much that wee need do nothing : there is a treasury in the church to de●ray humble and penitent sinners ; but not to cast away upon prodigalls : whatsoever the keys of the church are of , this i am confident ; every man hath the power of binding and loofing , sins bind , and repentance looses ; yet though every christian is intrusted with the keies christ must be the door , through which they must enter into salvation : they must unload themselves of iniquity , and knock by a spirituall fervency before they enter the narrow gate , ( peters keyes without this ) and the confidence of a lord , lord , encounter with a discedite , nescio vos : and meet with the punishment of the idle servant while they hide their talent and accuse their master of hardnesse ; weak and unstable souls , who wrest the scriptures to their own damnation , that i do not speak in the person of a carnall man by saint paul , must be tentred to a saint paul ; could not that they have saint patro● to impiety , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if to live according to nature is the part of one that hath not believ'd not to arive so high is below a pagan . sect. 58. the poverty of franciscans , abstinence of carthusians , zeal of some recollects , chastity of nuns , devotion of pilgrims , anchorets ▪ &c. support the papall dignity beyond jesuiticall sc●omachies , homonyma's , logomachies , and circulations , and while these ignès fatuì seduce , and are seduc'd into precipices by the phanatick fires of ther own imaginations , these seal'd doves may take occasion by their blindnesse to mount toward heaven : for i cannot be so uncharitable as not to think these empty instruments may make a pleasing sound in the ears of the almighty . i cannot look on them so , with blear-ey'd prejudice , as i can not discern an hilar●on , antonius , paulus , eustochium , marcella , paula , exercis'd with watchings , cloth'd with sackcloth ▪ and fed by fastings with the bread of life : a sain hieron , saint basil , saint chrysostom , saint austin sounding an alarm to the battail , and encouraging to take up these arms of christian warfare , emperors kings , princes , and potentates casting down crowns and honors at the feet of the lamb , following christ in the high way of the cross , myriads concomitating , who preferring christian humility before mundan complacencies , in gales of sighes , and seas of tears have been transported to an haven of eternall security : the partial phancy of the prejudice byass'd centuriators that monachisms antichristian , or the petticoat zeal of some rash reformers , who intitle the locusts of the infernall pit , shall not teach my pen a sally out into scurrility , or dash in strains of pollutions ; marriage fills the earth , and if virginity fills not heaven , i may boldly affirme it prejudices not the way thither . i am neither of vigilantius , or jovinians mind , that either riches are to be preferr'd before poverty , or marriage before virginity : and though i think marriage both honorable , and lawfull in the clergy , yet i am of the l. bacons opinion , charity can hardly water the ground where it must first fill a pond ; a●d that many men believe not themselves w●at they would perswade others ; lesse do the things they would impose ; least know what they most confidently boast ; they onely set the sign of the cross over their outer doors , and sacrifice to the gut and grain in their inner closets , and i must suspect the sun of righteousness declining among these once not impious orders , wher the shadows so far exceed the substāce . sect. 59. monachism prevails not so much in the sustentation of popery : as what is call'd arminianism might against it . i cannot think bernevelt lesse the tongue and genius of holland , because they could separate both from the body politick : nor that they inlarg'd not ignorance while they confin'd grotius , and learning , and excellence suffer'd no lesse then by an ostracism in this admirable hugo . men born to raise the low-countries , a pitch of excellence above their neighbours , had not the envy of their neighbours conspiring with headstrong ignorance , cast them below themselves ; but that which rais'd a tumult there , and gilded a war here , hath subdued even the conquerors : there is scarce a souldier but defends it ; and by it repels , not introduces popery into the land. sect. 60. calvin lends more occasion to mak romish proselytes then ignatius loyola : and the gomarists of holland expell'd not popery with arminanism , but opened a gap for the wild bore to lay wast their vineyard , whose entrance is by servile will , irrespective election , and irreprobation paritie of sins , the consequences of which to some more refin'd wits may seem to exceed the absurdities of a talmud , alcoran , and popish legends : asperse the deiety with tyranny , jugling , and partiality ; intitle goodnesse it self to sin ; while god is made author of iniquity , take away virtues essence by absuming will ; the gospell promises , and force of laws , confound the rationall faculties of the soul , adequate humane nature to bestiall , leave us to obey our fate , and follow the duct of stars : and teach such a trumpeter as the jesuit campian , who could only sound to battail , set others gether with noise , and have himself no weapon , or trumpeter-like without a point , not come to the purpose , or can at most but scratch the face of charity , and disfigure christian communion with quorsum corruptio & haeretica contagio ? ni●i ut qui sol● side gloriam rapturi sunt , in omnium tur pitudinum caeno volutati , noturam accusent ; virtutem desperent ; praecepta deonerent : as if these phancies were onely broched to vent irreligion and impiety , by accusing nature despairing virtue , and deonerating precepts , ot wallow in the mud of impurities : yet these may be deducible from a saint augustine ; their own dominicans ; and a stream of interpreters ; while the camells are forc'd to swim by the reason of the depth of the enigmaticall apostle ; and even the roman oracle himselfe dares not bee more confident then the delphian , gives onely dubious responses , etripode . nay , 't is affirm'd in their angelick doctor aquinas , who if the elogies of three popes carry credit quot articulos edidit , tot miracula ; in jungimus ut ejus doctrinam tanquam veridicam & catholicam sectem ●ni & ecce plus quam solomon hic : who with trifling arguments concludes , for that the envy of which they would fix on the reformation . in some distempers , who feed the body , feed the diseases : if the too indulgent hand of some too officious parent , instead of help , hath reach'd death to her beloved children , while zealous ignorance in a supposed antidote , administers poyson ( we know what a discracy the roman mother by rasher indulgences , hath reduc'd the body ecclesiastick , if the preposterous zeal of other churches , hath begot an atrophy in some constitutions , while ignorantly they take away laws , terror , perswasions , make us loath food , or think our selves incapable ) it would be a strange law would punish with death the rash zeal of a mistaking parent , in the ruine of a child , with the same medicine she cur'd others . quos praedestinavit ad finem praedestinavit ad med●a . endeavour to make your calling and election sure , may counterprise the poyson in some , and strength of nature work it out in others . god of his mercy send the oyle of his holy spirit , that by the holy annointing , the tumors of venemous malice , may subside in all . sect. 61. the satyr in the fable , seeing his host blow his fingers to heat them , and his broth that he might cool it , renounc'd his society . we are all too satyricall , have too much of a satyrs nature in us , the beastiall part so farre exceeds humanity , that we renounce communion , for that which might be rectified by reason . that which can infrigidate an italians zeal , may inflame a frozen islanders devotion . urban the eight , demanded by a cardinall , why he preferr'd one for nuntio , whose capacities had arrived to no higher eminencies , then the trash and refuse of mankind , before a quick and refined piece , in whom nature , as in an elixir , had plac'd all that might inrich in the mysterious excellencies of state , replyed : this eagle would not be lur'd to flies , and those higher elevations of phancy , would only render him incapable of himselfe and others ; who measure other mens thoughts by their own , will prove ill judges both of themselves and others . sect. 62. from those whom i am divided in opinion , i will not prove a separatist in my charity ; i shall contend in nothing , but not to approve my selfe contentious . as i am an english man , i will use the liberty which god hath permitted me : was i a spaniard , or italian , i would think with erasmus ▪ si quid tyrannidis quod tamen non cogat ad impietatem , satius est f●rre qu●m seditiose reluctare , nec esse pium , nec esse rutum , de potestate , publicâ sinistram concipere aut serere opinionem , &c. singularity not so precious as to cost the quiet of a mother , neither should i be troubled with those squibs and erackers , the noise and fire that flies up and down , the stories of hell , for not confessing god before men : to confesse the god of peace , the best way is to bepeaceable . i am not of the gnosticks humour , to deny god in the time of persecution , and worship idolls , which the mistaken places of these scripture wire-drawers import . i should suppose i denyed god a common father , and persecuted the truth , should i so wed my selfe to the idoll of my own phancy , as not to worship the true god after any form . sect. 63. errors are more worthy of pitty then hate . reformations have been so tumultuous and refractory , that quiet error to sober christian might seem to be preferr'd before unruly truths . all churches betwixt invitation and menace , would perswade resignation of faith to a simple obedience ; to believe our own without enquiring into others , cannot satisfie conscience . damnation by all visible hierarchies ( every mouth smutcht with hells fire-brands ) is thundred against them , which believe any doctrine but theirs . it cannot be fit to believe god inspir'd this church and no other , since mankind is come from the same carnall ancestors , and god the common father . must we believe our priests call their doctrine faith , or argue controversies ? if argue , how much time and wealth must we expend ? by learning languages , reading authors , unravelling ages , examining fathers , conferring expositions , and reconciling contradictions , travailing over countries , pilgrims on earth , and at last we may be strangers to heaven ; come as short of it , as life of examining all . to embrace all opinions , is as impossible , as to learn or number , since they are as numerous as the sand , which hath an analogy with their foundations . to reject all must relish of a stranger impiety , when one way all other serve god ; though it would be a folly to leave a meridian light to follow the ignis fatuus of every phanatick brain . we then that are layicks must build upon such infallible grounds , that whatsoever superstructures of faith be raised , these may support them . all conclude vertues so eminent , that it includes the rest , ceremonies , rites , volumes tend to it , and no sacrament but finally resolves into it ; all essentialls of religion close in our faith , and love of god , by a pious life , and mutuall charity , by fraternall dilection amongst christians ; among the propitiations for sin ▪ contrition for it , repenting to god , and satisfaction to our neighbours , all believe necessary , heaven or hell , recompence or castigation , attendants of good or evill life : with these the lamb may wade to an haven of perpetuall felicities , while the swimming elephant cramp'd with difficulties , drowns , or meeting with the quicksands of controversy , is swallowed up in an abysse . these indubitable verities may not only prevent the inroads of impiety and atheism , usher in repentance , and reduce men from aery controversy to solid vertue ; and dispose to concord , since we agree in eternall causes , why should we disagree in triviall ? these common truths being firmer bonds of amity , then any thing emergent out of traditions should dissolve in any , who uses not religion for a cloak , while profit is as the body , for whose ease he changes it at pleasure : or as the thiefe , whose quotidian prayer was , that god would prosper him in his theevery , which he called the work of his vocation ; and having inrich'd himselfe with spoile , praised god for the blessing his endeavours : or seek their own , and not christs , while religion so zealously pretended , is made but a stalking horse to shoot at other foul , upon which their aim is set . while men change religions more licentiously , then a sober man would his clothes , and put them on , alike asham'd , to seem naked , and in some times perilous , to be found without any . sect. 64. i have not been much troubled with the toy of the worlds religion , weather-cock like , to turn round with every gale of profits toties quoties vertitur annulus politicus , have not sought religion for ends , but made it the end of my curiosity . i should not think christ the lesse christ for being sprinkled o're with blood , or suffering not the scarfe of christian warfare : but i believe the jesuites martyrologie , like our foxes , where weaknesse and ignorance hath many martyrs , but god few saints . christ is still crucified between theeves ; i wish a timous repentance may not only make one , but both good , and poor truth may be rescued from the pillory of phanatick interpreters , nor have her ears bor'd through with a roman ecclesia , and a pontifex maxmimus in theology , like the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in philosophy , one bafling religion , the other cashiering reason with a contra negantem princip●a , take a view of those bulwarks of human knowledge , which have past impregnable in the esteem of ages , elated even above divinity , while divinity by the schoolmen hath been brought to the touchstone of philosophy : and when you find these mountains have travelled with a ridiculous mouse , having scarce left an infallible maxime , beside an humanum est errare , think what 't is to be infallible . sect. 65. reflect upon the great hagarite , who conquered more of the world , then his master alexande● , by his reason subdued ages ; yet see this praecurs●r christi in naturalibus sicut johannes in gratuitis , as some have tearm'd him , discompos'd by telesius , degraded by campanella , bills of accusation brought in against him by b. chartes , bacon , digby , hobs ; nay by all pregnant wits , and teeming constitutions , who have deserved to be a secretioribus naturae consiliis , by the nobility of extracts in chymistry , or arriv'd to the exquisitenesse of parts , by anatomicall inspections , found guilty , and exploded after so great a revolution of ages . in medicine , see hippocrates alter the antients , galen him , paracelsus both , van helmont dissenting from all ; lacteall veins found out by asellius , inlarg'd by pecquer in dogs , by bartholine in men , and the knowledge of them arrived to the zenith in the elaborate pieces of that great master of generation and circulation , doctor harvey : the liver hath lost his office , the senses their seat , and the use of the nerves now only found out by doctor glisson . view the decay of nature against the opinion of all ages , contradicted by doctor hackwell , whose arguments are so irrefragable , that nature must seem to admit a stranger decay in him assents not to it . let us contemplate heaven , earth , and sea , and all of them will instruct us of human fallibility . the jewes calculated by the lunar account , pythagoras by the solar , and copernicus rectify'd both . divert towards astrology , astronomy , and geometry , and see how the professors by a stranger improvement have verified what they call themselves mathematicks , see the sea rul'd by compasse , which the land makes no use of , and the land prov'd as giddy as her inhabitants , since copernic●sm is aprov'd by all . unravell lycostenes apothegms● , erasmus adages , cicero's jests , all the wisdome of roman , and grecian , and if you find nothing among flores poetarum , wits commonwealth , and the elixir of the sages , which may outvie the urbanities of a common wit ▪ cease to be so passionate an admirer of antiquity . see the antipodes confess'd by all , which the poor bishop vergilius asserting , by the fiery zeal of pope zachary was committed to the flames , to instruct how infallible the roman oracle is , in condemning that which all do maintain ; and he himselfe maintained an antipodes in his life , his footsteps being opposite to those of meek and pious ancestors . if these be dissatisfactory , unspread what elapsed times have rolled up : and as in a piece of tapestry , you shall see snakes lasciviating among roses , and this linsey-wolsey interweaving truth with falsity , the fashion of all ages . there hath never wanted some , who blinder then moles , have perswaded moles have wanted eyes , lampreys have many , snakes at each horn ; cameleons living by air ▪ ostriges by iron , salamanders in fire , corall obdurate by aire , chrystal congeal'd ice , mandrakes resembling men , with two headed serpents ▪ centaurs ▪ gryphins ▪ and a phoenix , which noah took no notice of , while he took all into his ark by pairs , pigeons and horses without gall , elephants without joynts , swans entertaining death with melody , and all the masks of ridling nature in sympathies , and antipathies , oake and olive , walnut and oake , cock , lyon , spider , toad , panther , hyena , , and the stork , an enemy to kingdomes ▪ and sympathizing with free states , to which by her presence she testifies an approbation . to these , falling of salt , crossing hares croaking ravens , tinckling ears , and burning chins , ridiculous and petty observances , which call for agonies and cold sweats , the glorious sunshine of the gospell having not dispell'd these darker clouds of benighted ignorance , or lighter mists of aery phancy . our saviour with long hair is mistaken for a nazarite : saint hierom is pictured with a cardinals hat , as if his head had prophecied of the invention which should succeed in the time of innocent the fourth : the story of goats blood dissolving diamonds , resembled so often to our saviours ; the figment of the phoenix , inferr'd to quadrate to his death & resurrection , hercules labours his miracles : nay , even the mythologies of paganism are induc'd for comments on christianity , that it is no wonder if religion should be suspected for fabulous ; antesignanes of schism and faction , buffet , revile and wound christ in their brethren ; or hell may have a factor , neither turk , jew nor christian , who may write of three impostors . not onely an agamemnon sacrifices an iphigenia , but a jeptha , by translators is introduc'd sacrificing a daughter , shewing obedience by disobeying him ▪ who abhors the bloody sacrifices of gentilism . who could believe the stories of saint george , saint patrick , saint david , &c. & might not have a creed for homers rodomontado's ? who saint benedicts , saint frances , and saint dominicks lives , gregories dialogues , saint bridgets uncouth dreams , like the apocalyptick accomplishments of rice evans , iacob israel , sedgwick , and hannah &c. and wonder at ovids metamorphosis . to omit the diseases in opinion of christians , which have brought so strange a distemperature upon charity it can bee no wonder , if that charity which christ left to perfume the world , and those odours of christian virtues , which should embalm and preserve untainted the body of religion vanish : and neither the haggard of reason , nor lure of religion keep men upright from reeling into atheism . some are cry'd up for miracles , that hee who would correct , must make but one blot whose chiefest art is to apparell lyes handsomly , that though their nakednesse might seem deform'd , their dressing might attract readers : and these men of eminency by the prerogative of their parts , seem onely to deserve the highest degree in bethlem . colledge , having arrived to the aim of madnesse , though hear nothing lesse then then angelick and seraphick , and think with extatick paul , they have attain'd the third heaven . sure this obnubilation of verities , and darknesse of humane nature , was the penalty for the tast of the forbidden fruit ; which deprives of paradise the pleasures of knowledge ; that man who desired what was prohibited , should be depriv'd of that knowledge which was granted : and so having introduc'd a multiplication and confusion of sciences , he should bee punish'd with the amission of true knowledge , which was the same of all things . this is that cherub , guarding parad●se with a flaming sword , which obcaecating the conscious minds of men with the splendor of his light deterrs them from the secrets of nature and verity of the universe : true knowledge even in humane things having no more a being , then the philosophers mater●a prima , which is only in terms . sect. 66. now let us retreat from humanity , whose motto is humanum est errare and review divinity , ubi verum non variat , yet we shall find variantes de vero : and when gods word is not a lanthorn to their feet , and the church the guide , goe out of the way , stumble and are benighted with error . see saint cyprian a rebaptist ; origen an anthropomorphite ; tertullian a montanist ; saint na●●anzen an angelist ▪ eusebius an arrian ; papias , justin ▪ millenaries ; saint hierom a mongamist a saint augustine need a book of recantations ; concilium ariminense conclude with arrius , ephesinum with eutyches ; a tyrian condemn an athanasius : a third stephen in a councell rescinding the acts of pope formosus ; a tenth john in a synod at ravenna , the decrees of stephen ; a pope pelagius , and the first gregory , an innocent the third , and a third celestine , so much contradicting each the other about divorces , that no rationall man would believe infallibility wedded to the pontificiall chair , should no bill of divorce be issued forth by the councels of constance and basil , both generall , both allowed ; the first by pope martin the fifth ; the second by eugenius the fourth , their bills be at them , one say , the councell can erre , not the pope ; the other , the pope and not the councell ; the canon of the council of ferrara , contrary to the councill of florence ; the one , the council was above the pope ; the other , the pope above the council . pope alexander condemn'd peter lombard in a councel of 300. bishops , innocent the third acquitted him : pope pelagius ▪ and gregory thought the name of universall bishop n●men blasphemiae , and to admit it , nihil al●ud quam fidem perdere ; boniface and their successors have assum'd the title : if none of these have err'd , error is something , which the world hath not learn'd to define . stapleton confesses , vix ullum peccatum ( haeresi exceptâ ) cogitari potest quo illa sedes turpiter maculata non fuerit : but if it can't be tainted with haeresie , in vain their polemicks have broach'd those trifling questions , whether a pope may be depos'd for haeresie : but biel grants they may fall into it : stella and almain , that they have fall'n , and ceas'd to be heads of the church & in the time of his vicars defection left christ to look to his cure himself : that christ promis'd the keyes to saint peter is true : but as true that he did it to the rest of the apostles : so to their successors as wel as his ; so t is to thee and them , and not to thee to exclude them : unlesse some will phancy heaven-gate so easy , as they might open and shut without the ke●es , si hoc tantum petro d'ctum , non fuit hoe ecclesia , if a saint austine may credited : christ prai'd that peters faith might not fail , viz. in application to his personall perseverance ; if the fathers are worthy of belief , for papall infallibility had no appearance hence in any except in popes , whose eyes squinted toward self-interest for a 1000 years . the pope infallible , the unnecessary trouble of calling councells might be spar'd : neither have they wash'd the aethiop fairer , who have trifled about the infallibility of councels : it is one of their maxims , a generall councell cannot erre , if it be confirmed by the pope , it cannot be confirm'd till finish'd , if finish'd , it hath err'd , or not err'd ; if err'd , the pope ought not to confirm falshood ; if not err'd , it was truth before he confirm'd it ; and at best his assent is but signum pro causa : or a councell must be either infallible by the means , or the prophetick part , the conclusion ; the means , humane learning , fallible meanes may have fallible effects , or if by the conclusion , the spirit makes no use of meanes : they must either make means uselesse , or open a gap for enthusiasts to ruffle the church . where two or three are conven'd , christ is in the midst of them to concede what he shall think fit for them , not they fit for themselves : a generall councell may bee supposed not to erre , led by the spirit of truth in scripture , and not presuming to lead both spirit and scripture : no father having to deal with hereticks , intitled councels infallible . the letters of bishops according to saint austine may bee disputed by more learn'd bishops , nationall councells by plenary ; and even plenary may be amended , the former by the later : that onely which is found in scripture , may be neither doubted nor disputed . the comforter shall abide with them , and lead them into all truth , viz. the holy ghost that lead the catholick church not into all curious truths , in or about the faith , but all truth necessary to salvation , in which the catholike church can't erre ; for if it could erre , it could not bee holy . sect. 67. now let us peruse a little of the elixir of the fathers , which some pontificians sure rightly understood , would turn al into catholike gold , in which we may believe them , but never that it is able to convert one intelligent man to be a papist . illa ecclesia quae fuit omnium gentium jam non est periit , apostavit ? hoc dicunt qui in illa non sunt : o impudentem vocem ! illa non est , quia tu in illa non es ? vide ne tu ideo non sis , nam illa erit , etiamsi tu non sis . o vocem abominabilem & detestabilem , &c. hanc praevidit spiritus dei , ecce ego vobiscum sum usque ad consuminationem seculi . sed forte ista civitas quae mundum tenuit universum aliquando evertetur ? absit . deus enim fundavit in aeternum ; si deus fundavit in aeternum , quid times , ne cadat ? portae inferorum non praevalebunt contra eam : quod si non cred●s verbo , ipsis operibus crede . multo facil●us m●hi persuaderem christo non esse credendum , quam de illo quidquam , nisi ab his per quos credidissem esse credendum ▪ deus posu●t in sole tabernaculum suum , qui contra lucernam in candelabro positam oculos claudunt , quid amplius dicturus sum quam caecos esse : quomodo impur●ss●me diabole ecclesiam te posse putas de●jcere ? adulterari non potest● sponsa christi ; incorrupta est , pudica est ; domum unam novit ; unius cubiculi sanctitatem casto pudore custodit : hoc ecclesiae proprium est , ut tum vincat cum laeditur , tum intelligatur cum arguitur , tum obtineat cum de seritur . haec ergo navis ecclesia est , quae si quotidie saeculum istud tanquam aliquod pelagus fortiter infestum , nunquam elid●tur ad saxum , nunquam mergitur ad profundum ; super petram fundata ecclesia nullâ tempestate concutitur ; nullo turbine ventisque subruitur ? quorsum haec ! what a flood of fathers is here without a drop of reason ? who ever deny'd god would have a church spread ore the face of the earth ; yet this implies that the roman is only catholick , a monopoly of heaven , and mercy by usurpation of the name : or because the rivers of life shall not cease ( while time flowes ) to stream in the citty of god , his holy catholick church , they lose their current , if they stream not in the channells of romish phancies . who would not with saint austin , rather believe nothing of christ , then the gospell of peter , bartholomew , nicodemus , the acts of paul and tecla , &c. ridiculous figments of giddy heresie , where the devill in an angell of lights shape , would have brought darknesse in fashion ; this implies not sure , we must not believe the true gospell , without it is ma●gin'd with pontifician notes , and fenc'd with profit-angling baits of phanatick interpreters . gods tabernacle is in the sun , and he hath a church like the sun , shining with light , and eminent in vertues : who see not this light in a candlestick , or so great a mountain as gods church , christianity more eminent then all other religions , with the father i could call them no lesse then blind . i should think them hallucinate , could not see through the disfigurements of truth , and veils of ceremonies ; a face of religion in the romish church , but desperately blind , could see no other , and after he had received the phantasticall garb , would shut his eyes , and think it immodesty to view poor truth naked . i may believe with saint cyprian , the devill cann't deject the spouse , who leaves not christs bed to lie with adonis , or exchanges christianity for paganism , the joyes of his spirit , for the salt waters of mundan complacencies , or the pure stream● of life , for polluted puddles of phanatick interpretations . i can assent to saint hilary , persecution is the churches seed : to saint ambrose , the church is a ship secure in storms : to saint hierom , a rock ▪ which windes nor waves move . yet believe these sayings have no other relation to the roman church , then the roman hath relation to the catholick church , by being part of the whole body of christianity , of which christ is the head . sect. 68. papists , while they bring in the fathers in vizards , may terrifie some weak ones ; but the vizards once pluckt off from the faces of the fathers , the children whom they have afrighted dare play with them , and wise men conclude the cause not honest , which needs a disguise , since the confines of truth is to be naked . ignatius called the roman church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , most chast and metropolis of the region of the romans , and wishes those things may be firm which they teach . may the roman church be firme to what it then taught , and then may all firmly believe what she teaches ; and though not in a power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which ignatius was ignorant of , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which he mentions , be president . polycarp communicated with the roman church , though disagreed about easter , was content to passe over rather a trifling formality , then renounce his charity : who instructs us nothing of their roman power may instruct us in the power of godlinesse , not to relinquish christian communion , for triviall observances . irenaeus praises the roman faith , succeeding with episcopacy : yet oppugns victor : sure he dream'd not of pontificiall infallibility . saint cyprian saies , the romans are such , to whom perfidia cannot have successe , which scarce will imply error in faith or misbeliefe ; but malitious falsitie in matter of trust and action , such as faelicissimus and his complices hasted to rome with against saint cyprian . saint hieroms orbis major urbe may dismisse him , and his zeal to presbyterie , confirm no friend to papal glory . for saint austin , he is quoted to call himselfe rash , detestable , and strangely imprudent in a councell to resist them , with whom christ could only be to the consummation of the age . saint cyprian in a schism is pack'd to hell se judice , macula istanec sanguine abluitur , nec pas●ione purgatur , inexp●abilis culpa non erit fidei corona sed perfidiae poena . he oppos'd pope stephen , and saint austin , and he , being both of the african church , dyed excommunicate from the roman ; and if a saint greoories prayers brought them not from hell with trajan , to bear him company , we may misdoubt a bene esse to those romanists invoke as grandees in the court of heaven ; if extra ecclesia parietes romanae non sit salus : but god be praised a saint hierom comes to their rescue with a non altera romanae urb●s ecclesia alteratotius orbis aestimanda est . gallia & bithynia &c. unum christum adorant : unam observant regulam veritatis , si authoritas quaeritur , orbis major est urbe ? ubicunque fuerit episcopus sive regio , ejusdem meriti est , ejusdem sacerdotii , potentiae , divitiarum , & potestatis gradus & paupertatis hum●litas , sublimiorem vel inferiorem episcopum non faciunt ; omnes apostolorum successores sunt . sect. 69. if the roman church be a branch , she cannot be the root , though an elder sister , she can be but a co-heir : we need not cry out with esau , hast thou but one bles●●ng , o my father ? nor is it the essence of the church , nor the representative part in a synod , but the vertuall power in the pope and his cardinalls , which are the elixir , by whose vertue the name of catholick is derivative . to be blanch'd with innocence , or gul'd with martyrdome , to carry the enfigns of the lamb , are nothing worth , without the crosse keyes of saint peter ; the purple of christ invaluable should we deny the cardinals scarlet robe : who mock'd christ more then the jewes , who cloth'd him in it with a hail king , while the exorbitancy of their power takes away his , plants thorns in christianity , and buffets him in his members ; who by uncharitable censures have not only separated protestants from their communion , but russian , african , asiatick , graecian churches , where some praise god in the flames , while these lasciviating in the sunshine of gods mercies , have kick'd against divinity , and retiring into the shade , bellowing like mad beasts , have preferred forms and shadowes before the light and glory of religion : yet if we will believe what their bulls roar , ten times their number is damned for not being catholicks for sooth , since every christian under pain of damnation must be subject to the roman bishop . who taught us , our father which art in heaven , forbids us an inclosure , and he who intends a monopoly , will leave out christ with his brother . the name of catholick in the creed plac'd in opposition to the jewish inclosure of mercy , it will be strange if universall should now turn particular , and by not retaining the phancy of a particular church , a man could not be of the universall ; and yet every church hath a particular phancy : and it is probable , all generally phancy by an audi ecclesiam , and in the commission , dic ecclesiae , what christ never intended . if thy brother trespasse against thee , tell the church , viz. a company of christians ; and if he will not hear the church , let him be to thee as an heathen or a publican ; cite him before the gentiles tribunall , as thou wouldst an heathen or a publican . it is true , there is but one true faith , one true church , but both faith and church is the cathol●ck christian , not the particular roman ; and this catholick christian church , he who will not both hear and obey , the particular church where he lives , so far as it dissents not with the universall in my opinion , is worse then pagan or publican . sect. 70. the catholick church is gods house ; all nationall churches are in this universall house as so many daughters , to whom ▪ as christs vicegerents , the care of the houshold is commited by god the father , and the catholick church the mother of all christians . if sisters disagree in a family , will the father and the mother , god and the church , eject one child , because that an other is petulant & waspish : or hath christ given power to rome , because she is an elder sister , that she , or her steward the bishop should cast out of the family which she pleaseth of the children of the family , for telling stories of an elder sisters , or stewards enormities . romana ecclesia particularis , according to bellarmine ; and without there be two roman churches , there cannot be both a particular roman church , and a catholick . no sense will admit the roman catholick ▪ she is not universall , so not catholick in extent ; not entire in doctrine , in things belonging to the foundation , so not catholick in beliefe , nor the prime mother church : jerusalem was that , so not catholick as fountain , head or root of the catholick . sect. 71. catholica autem quae diffusaper universum orbem . that catholick church which all nations shall flow unto , kings and queens shall be nursing fathers and mothers , shall suck the milk of gentiles ; this is the way which the fool cannot erre , when the wisest may mistake ; there 's universality , antiquity , succession , and unity here are unquestionable , while all agree , if not in manner , yet matter of beliefe , have the same limbs of christian warfare that constantines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this is the arke of the covenant , holy city , fructiferous vine , direct way , sole dove , excelse mountain , celestiall kingdome , spouse and body of chirst , the house of god , gate of heaven , a pillar and firmament of verity , a light in a candlestick , a tabernacle in the sun , a ship secure in storms , a rock , which though the winds of schism arise , and waves of heresy beat , cannot be moved : here the sayings of fathers , , writhed by papists to rivet saint peters tattering chair are all verified : that which was the church of all ages is apostated , perish'd this they say who are not in her , see lest thou may not be , she will be though thou art not : in vain he sayes ▪ he hath god for his father , who will not acknowledge the holy catholick church for his mother since in the expans'd arms of her charity , she entertains the whole body of christi●nity . be wise my soul , lay thee a foundation here : so though storms arise , and waves beat , thou shalt not be moved ; the quicksand● of heresie shall no more swallow thee up , the waves of schism warp ●hee to irre●l●gion , or byasse thee toward atheisme . sect. 72. there can be no cause , to make a schisme or separation from the whole church , for the whole church cannot universally erre in faith , for if it could , it would cease to be holy : neither can all the members of the militant church erre , either in the whole , or an article of faith ; if they could , there could be no union betwixt the head and members , and so no body , no church : the church of the elect , is in the church of them that are called , and the invisible church in the visible ; or else the invisible church is tyed to no duty of christianity ; for all such duties are required of the church , and performed as 't is visible : and consequently , if the whole church of the elect cannot erre in fundamentalls , the whole visible church cannot erre in which the elect is . 't is manifest out of saint austin , ipsa est ecclesia quae intra sagenam dominicam cum malis piscibus natat , grana sunt inter illam paleam quand● area cum videretur tota palea putabatur . there are bad fish in the net of the lord , from which there must be ever a separation in heart and manners ▪ but a corporall separation must be expected at the sea-shore , in the end of the world . and as the spirit of a man doth not quicken any member of the body , but as it is united to it ; so neither doth the spirit of god any member of the church , but being united in the bond of peace . sect. 73. i have weakened the lights of my body to introduce knowledge by by these windowes of my soule ; lost my selfe to finde others , to magnifie my age . i will not boast i have outlived emperours , popes : * if he lives only long who lives well , i am the shortest liver . i have served twice jacobs time to a more deceitfull master then laban , an impious world : young in years , old in folly , a labyrinth , riddle , bubble , nothing . the reward of jacobs servitude was blessed , mine cursed : could produce only spotted actions , checquer'd with the guilt of my own black imaginations , who have been carried about with the air of my own phancy , that i might not be transported with the wind of every phanaticks error ; discompos'd my fortune to settle my mind . amicus plato , amicus socrates , sed magis am●ca veritas . if truth be not more my friend then any one my memory can challenge a familiar acquaintance with , i may modestly presume my selfe destitute of any : while i have moved upon quick-silver , and whe●l'd upon the incertainties of giddy chance , a polypire , ephorine , and philaetic become all with all , not that i might gain others with the apostle , or gain of others wi●h the world , but gain my selfe : and though this itch of my curiosity may produce bad blood , by exasperating malignant humours ; yet i shall skin my own sores over by so good a conversation , and by no rash exposures of aliene sores to the ayre , i shall endanger the wranckling of any into male-content . i shall not relinquish my part in our elder brothers legacy , the love that christ bequeath'd us , for the greatest of mundan inheritances : for if my barns were full , my soul could not take her ease , should i disease my brother . i might fear with a thou fool , hac nocte , in the night of error , illuminated by no beam of gods grace and mercy , from a darker action , to be cast into a darker dungeon , for having no mercy on him for whom the light in darknesse rose . i would snatch a brother out of the fire with fear and trembling , and not commit to flames with rigour and malice . the spanish devotion shall prescribe no rule to mine , who hang'd up thirteen indians to the honour of christ and his twelve apostles . sect. 74. i am not of the tyrants minde , oderint dum metuant : as i would incurre no mans hate , so i would lend an occasion to no mans fear , since invention witty in cruelty should not wrack a confession , that may prejudice another . i would not endanger a priests life to save mine own . bellum cum vitiis , pax cum hominibus is my motto . i hate no sect , but pray for all , that like sampsons foxes divided by the heads , they may not be tyed together by the tails in the country they reside , to raise a combustion ; or snake-like , return a sting for entertainment : and can wonder , that the twilight of nature , and noctiluce of reason in heathens , should out-shine the sun-beams of the gospell in christians : while history presents us with an aristodes , a phocion , and themistcoles , who though their bodies suffered by an ostracism , would not exile out of their minds that piety , which was due even to an ingratefull country . one asked , what he would wish to his country for their ingratitude , answered , never to want an aristides . the second commanded his sons to forget their fathers injuries ; and the third dyed rather then he would revenge his own : and could wish the athenian legislator , might even prescribe a law to christians , who for blindnesse returned light , who instead of retaliating the losse of an eye , administred light to the author , by opening the eyes of his understanding . sect. 75. i would convince by reason , make no conviction by law , make a confiscation of error , not goods , though i seek not their goods , but the good of their souls . persecution is a seeds-time of error , as well as of truth . the norfolk arian could laugh at the stake ; and though none can dye well who live not so ; no one can live so ill as cannot dye desperately . the old roman humour of braving death , sleeps not with paganisme : rome hath still her scaevola's , dare court the flames , and have a hand in every combustion : no part of the earth can make a breach , for which they can want a curtius , who to make it up , will not ingulph himselfe in misery . some with augustus can die in a complement , more with tiberius in dissimilation : no priest , but galba-like , will offer his neck with a feri si ere sit populi romani ; while with vespasian they can smile with an ut puto deus fio . a garnet may be sainted even for a powder plot . and some resembling otho's friends , wil die for society , while they , like him , murder themselves , under pretence of being publick victims . sect. 76. i would bring tears to quench , rather then fewell to the flames ; not cause others to be disembowelled , but could even disbowell my selfe by an inviscerate dilection . show excrementatam liquidiora tam crassiora non solùm pectoris sed religionis anatomiam . to reclaim these traitors to reason , who believe heaven can side with factions , and omniscience cannot discover these disguises of charity . he who commands us . to let our light so shine before men , that they may glorifie our heavenly father , commands us not to light men for his glory . and though he , whom we must pattern , was a light in darknesse , in usum nocturni luminis : nero like , non proponit cremandos christianos : these fires may show hell flames , but to show a way by their light to heaven they cannot , to mortifie the flesh thus , is not the way to quicken the spirit . we must rather inform eliah like , in fiery chariots of zeal , to mount up to heaven . lend them examples to live well , not precepts to contend . christ would not own those spirits who would have fire come down from heaven to destroy adversaries : he sent down fire from heaven to save , not destroy his enemies ; in cloven tongues to divide truth , not divide by falshood ; who are divided in their waies , show whose footsteps they follow , the devill , whose feet are cloven . he whose fiery zeal for the least dissention calls his brother to do penance in ashes , it must needs be so far from the spirit of god , as it is manifest his alliance is with the old serpent , whose food is in the dust . the holy father told the revenge-meditating catholicks , against their blood-thirsty enemies , the arians , in the reign of the good theodosius , that christians are not to recompence evill for evill , but blesse them that curse , pray for them that despitefully use ; yet if they cannot arrive to this perfection , yet must at least leave revenge to god , who in his time will repay it . god fan is in his hand , i will not snatch it out : where god hath an harvest , belial will have a seeds-time : the wicked one will sow tares by night : men benighted in black , and wicked waies are dispos'd to imbibe the seeds of error : god grant the light of heaven may so shine in us , that men may be converted from the darknesse of their waies , and we may pluck up error , not them ; we must not question his wil , who permits them to grow till harvest : he that knows his own , it shall be my onely endeavo●r he may own me for his : and not for raising flames of contention here , be cast into unquenchable fire hereafter . i will not renounce christ because a judas bears him company : nor any christian communion , because a judas may have his hand in the dish : but rather strive i my self prove no traitor , draw near with my lips , my heart remote from him & cry hail master , when i think to recrucifie him in his members : alasse poor souls , though a judas may veil impiety with kisses , the irrepentant wretch will dissipate and discover his black soul naked . i will note them that make contentions and avoid the contentions , not the men till three or four times admonition : if physitians were to fly from the sick , wee should gain little skill , and have a poor profession . sect. 77. i can converse with a jew with no passion beside a sorrow ; lend tears to mollifie him , and not fire to obdurate ; and should he encounter my ear with a buffet , and bid me turn the other to express christianity , i should not with that christian , with a do as you would be done by , requite : but by my saviours example ▪ for my sake buffeted , pray for him who knew not what he did : it is a strange humour in some christians , to pray for the conversion of those jewes they will not admit into their society to effect it by a peaceable cohabitation . wee might teach them by their chàldean paraphrast their messiah ; and by r. jonathan , or r. shimeony son of ishas , or r. moses the son of nicar ; or r. haccodesh , shew how r. shahadiahs 1200. years , r. solomon and r. jehudas 1390. r. elias 4230. years are expir'd , and no messias come . judas the son of marbaeus ; theudas arthronges , barchosba , the senior and junior imposing even upon their rabbies : the bethlem which they confesse to be the place of their messiahs birth , having now no being , their groundlesse phancies may vanish like it , while we show him who had a being with it : who dy'd for his people ; whose hands and feet they pierced ; and for whose vesture they cast lots ; who was humble and sat on an asse ; after 62. weeks slain ; shewing the cause of their miseries , because they sold the innocent for silver , and the poor for shooes . the same day christ was taken , their city taken , entred at the brook cedron , on the same feast day , same time of the year , thirty jews sold for the price they sold him . we might show their rabbines their letter , and learn their grave fathers christs crosse row , we could lend them light out of darknesse , while even a pagan could confesse aut deus naturae patitur aut machina mundi dissolvitur , we could inform them by the rending of their temple , not to divide from the church ; which open'd wide to instruct them of him , who was ordain'd to enter into the holiest of holies , even christ jesus the high priest , though they trifle about nazarite and nazareth , wee could dilucidate who was natsar , the branch of the root of jesse : but oh in vain we may tell them of him who is love , when we want it towards one another : how can they believe us to be heirs , when wee have lost his legacy . defective not onely in dilection he bequeath'd his , but even that love he commanded to enemies : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ill savor in jews so often inculcated , as if lies could sweeten them ; and make not christianity stink in their nostrills worse then they in ours : for crucifying christ. may all christian churches sweep their own doors from pride and malice , and uncharitablenesse which are ingendred by trifling questions , and unnecessary disputes , the dirt and trash which clings to them ; and keeps them from entrance , who are without . lo the jews who look for a sign , and gentiles who inquire after wisdom , may find both : and all christians by reforming themselves , may act no lesse then miracles for the conversion of others . si ex avaritiae in liberalitatem transieris , s●ccam & mancam manum recuperasti : si theatralibus ludis spretis relictisque caetos ecclesiasticos petieris claudicanti pedi incolumitatem : si oculos tuos ab alienâ forma , & meretricum aspectu revocaveris caecum te illuminasti : si diabolicos cantus despexeris , & eorum loco spirituales psalmos dediceris tum loqueris qui antea mutus esses haec maxima miracula signa eximia : such signes and miracles as these might call home the jews : and bring in the plenitude of the gentiles : so may their souls desire to enter into our secrets , and their glory be joyn'd to our assemblies ; while all churches having their lamps trimm'd with the oyl of good works , by the light of faith may lead to the bridegroom , who biddeth the bride come ; and if she hath not the soundnesse of interior charity , all the gummes and spices of alms and prayers do not sweeten her breath to her divine lover : odours after which the bridegroom runneth & smelleth them when he kisses her with the kisses of his mouth . sect. 78. it was the saying of the doctor of the gentiles , if any man be contentious , wee have no such custom ; nor the churches of god. i could wish those who call themselves the churches of god , had no such custom as being contentious : fighting about shadows , forms of religion , while we lose the essence of it , which is charity : may every one abound in his own sense , and god of his mercy give every one sense to abound to his glory : may blindnesse bee the mother of devotion in the papists ; and though pious frauds are us'd to induce zeal , may they be zealous without fraud : may light occasion no darknesse in the reformists , and peeping into the ark , not strike them with the leprosie of evill works . may the motto of both be non loquimur sed vivimus : contend in nothing but who shall most glorifie god : and our light may so shine before men , that they who are without , may be brought to glorifie our father in heaven , by being brought into his church , the kingdom of heaven here on earth ; may all hunger and th●●st after righteousnesse : and even enemies by administring thy blessings one to the other , heap coals on each others head , till they melt into mutuall affection , and obsequiousnesse to thy law. may none without think worse of christ because his coat is divided , embrace those truths all hold ; and all hold nothing to differ one from another : may all within seek rather grounds of aquiescence , then excuses of dissatisfaction : truth in differences like gold in oar , wheat with chaffe ; none may neglect gold because ther 's drosse ; or grain for the intermixture of off●ll : but all united into the same body may become one with thee , who art the bread of life ; and refin'd from the drosse of mundan corruption by the fire of this holy spirit bear the image of our king : may he who boasts of the church remember , no unclean th●ng can enter into the k●ngdom of heaven : and he that b●eaketh the least of the commandements shal be the least in the k●ngdom of heaven , of little repute in his church . may they who cry , who shall lay any thing to the cha●ge of gods elect , live , so that no body may have any thing to lay to their charge : and while they boast , they are above all law , by sin come not under the premun●re of any : while they are kings ( as they pretēd ) whose hearts are in gods hands , may they not be slaves to their own lusts , & the devils servants : may the cōmonalty be no more an oglio of knaves and fools , and tools to the polititian ; nor he the devils quilted anvile on which he frames all sin ; but both may be instruments of gods glory ; finally may the gentry have an use for estates above gilding their imperfections : and papists abov an annuall composition for their follies● and not love to their purses make their antagonists irreconcilable with their persons : and may i have no emnity with any thing but my self : who though i have not found what i may define friend , i know not what i may truely cal enemy beside my self : by the rules of christian warfare , i am oblig'd to fight aga●nst the world , the flesh and the devill : i find a world in my self : and a devill in my flesh ; which if i could but conquer , i could look down on those petty acquisitions of the nicknam'd worthies which were kneaded up with dirt and blood , as something below my self . legion is not onely renew'd in me , but legions of devils , as if they had not a lesser world to conquer and colonize , are entred into me : i find a lapland , finland , gothland , and the storms they raise there in my passions : the various shapes in which they familiarise with their votaries , do but resemble the disguises of my curiosities , vy'd with which the mythologies of paganism , in an achelous , proteus ; polypus , cameleon may seem sober verities . nor could i bee lesse then a world in whom all the monsters of africa have conven'd , and all the african tincture in my blacker impieties . i have had the blindnesse of america to sacrifice to the devill ne noceat , by complying with aberrances : having with asia lost a reall paradise by euthymy : could challenge affinity with mahometism , and dream of a paradise in carnall concupiscencies . nor hath any part of europe been defective to the complement of this microcosm : papist , reformist , subreformist , familist , atomist ; all the phancies which crumble into factions , and mince into divisions , while old time is forc'd to chew the cud , and raise up the stubble and chaffe of whimzies , swallowed fourteen ages past have concentred in me : and met in this masse of antipathies i carry about me . lord teach me to know my self , so i shall not d●sire to exchange wisdom with a solomon : lend me the auxiliaries of thy holy spirit , to subdue my self ; and i shall be more a conqueror then alexander : by hating my self , instruct me how i shall love thee , and by loving thee , i shall be sure not to hate my brother . finis . notes, typically marginal, from the original text notes for div a34014-e250 s. hie● in psal. 133. s. hier. ad lucif . post med . tom . 2. th●od . l. 2. hist. eccl. dialog . inter constant imper . & lib. pap . 16. vin● . lir. cont. haer. c. 23. & 24. notes for div a34014-e920 s. be● . ser. de resurr . euseb. l. 5. hist. eccl. c. 26. & socrat. l. 5. hist. c. 22. s. aug. cont. bon. de bapt. e. 4. contr. fund . c. 4. ibid. c. 4. notes for div a34014-e1080 papal infallibility sifted . alphonsus contra hae . lib. 1. c. 4. a martin in chron. cen 17. h. blond . dec . 1. lib. 9 bergomensis martin in chron. sabel . naucl. marian scot. stella , palmerio ; platina , blondus , vincentius , henricus de erfordia . impurities , blondus lib. 3. dec . 2. anto●ius 1. 16. c. 1. ex iohanne de col●a mina sabellicus na●clerus platina . ranulphus l. 5. c. 3● . baleus cent. 2. c. 30. c. 3. 10. volateranus . martinus in chronico , marianus scotus sigeb . platina bergomensis , &c. martinus polorues in chronico , platina & petrus demi●nus . benedict 9. silveste● 3. gregorius 6. cent. 11. spelman conc. an . 705. malin lib. 1. de gest paul a●glor . math. paris an. 1246. b. bilson . in apol. 2. cont. triphon . e●seb . lib. 5. c , 26. euseb. lib. 4. c. 23. lib. 5. c. 16. lib. 5. c. 3. lib. 5. c. 23. s. greg. lib. 4. ep. 76. 83. ep. 78. notes for div a34014-e2170 l. her. hist. h. 8. notes for div a34014-e2680 ter. de praej . vincen . lir. de haer. eiph . l. 1. adv . carpar . l. 4. c. 6. pros . de prom . & produe . impren . c. 5. sab. ennead . lib. 72. euseb. in chr. pr. 10. nicronis 14. ignat. epist. ad tract . notes for div a34014-e3180 gaffar● mon. curios● 152. notes for div a34014-e3330 euseb. l. 2. cap. 12. arnob. adver . gent. lib. 2. iust. mart . ap. 1. irenaeus , philaster , epiphanius , theodoret . thes. 1. 5. 2. euseb. lib. 3. c. 18. notes for div a34014-e3710 * seleucus , nicanor , antiochus , soter , anto. theos . seleucus . callinicus , ptolomaeus evergetes , seleucus ceraunus , antiochus magnus , ptolomaeus philopator , antiochus e●piphanes . whit. in thesi pro posit . & defens . in cant. die comitiorum . notes for div a34014-e3980 d. in vit pontif. 33. stella & platina . test. blon● . dec . 1. lib. 9 martinus in chronic● platina & liber pontificalis cent. 78. 480. sigebert marianus scotus . guliel nubrigensis l. 2. c. 6. cent. xij . cambdens remains . vid. iohn stella diaconus plat. onuphrius platina , dec . platina . c●nt . ma. cent. xi . p. 5. 20. notes for div a34014-e4580 of the creed . notes for div a34014-e4800 mat. 12. v. 50. notes for div a34014-e5220 s. cypr. 1. 2. ep. ● notes for div a34014-e5520 tho. p. 345. ar . 2. c. persuam essentiam . durand in 3 dij . 22. ques . 3. bella● . l. 4. de christo. c. 16. sect. 25. orig. lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cap. 6. s. greg. nis. orat . demortuis . p. 1066. cypr. l. 4. ep. 2. emendari igne . s. aug. lib. 21. civ . dei . c. 17. greg. naz. orat. ●in . th . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . s. hier. on 66. psal. credimus . boetius lib. 4. pros . 4. puro . s. greg. in psal. 3. paenitent . prin● . 1 cor. 3. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . notes for div a34014-e6490 fa●san . on ep. ad sempr. quare ab haeretico homine noster hac appellatione dividit , cum catholicus nuncupatur christianus , mihi nomen catholicus vero , cognomen illud me nuncupat , istud ostendit , hoc probor , illo signi●●cor . appellatio catholici congregat homogena &c. s. aug. in t . cont. f●nd . c. 16. s. cyp. de unit . eccl. vi●cent lirinens●s libr ▪ adv . haer. c. 27. s. aug. lib. 4. de bapt . cont. donat. c. 24. vincent lirinen . c. 3. liban . haeres . s. aug. cont. iul. pet , c. ● . holkot in 1 sent. q. ad . 4. k. thom. 2. 24. 37. a● . 1. c. 1 cor. 1. 11. b. ● . cont. fisher s. 58. notes for div a34014-e6720 hoc totum pendet ex principiis metaphysicis & philosophicis & ad fidei doctrinam non esse necessarium suarez in 3. theoph. dis . 50. notes for div a34014-e6760 1 cor. 10 17. gal. 1. 9. col. 5. 2. 1 cor. 11. 4. aug. conf. notes for div a34014-e7010 vinc. lir. cyp. lib. 1. epis. 2. lib. 4. ep. 8. in ep. ad caecilium . test. eusehex iren●o . in epist. theoph. cent . 2. 120. socrat. hist. eccles. lib. 5. c. 22. tertul. lib. de cor. militis . dionysius alexand. ad christum euseb. 1. 7. c. 9. cypr. lib. 2. ep. 3. euseb. iraene . tertul. in apolog. clemens in ult . stromat . epis. smyrn . euseb. lib. ● . c. 15. notes for div a34014-e7570 quis ferat populum in templum irruente● 〈◊〉 in haram sues ? certe non obsunt populo ceremoniae , sed prosunt , ● modus in eis servetur , & caveamus ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loco ●abeanture , hoc est , ne praecipuam pietatem in ill is collocemus . rhen●●us annot . in tertul. de cor. militis . notes for div a34014-e7680 salmas . b. blondel . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lgn. ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . epist. ad sempr. sic in epist. ad trall . philad & passim in omnibus ep . vnum scire debes , siquis cum episcopo non ●it , in ecclesiâ non esse s. cypr. ep. 69. filius impius qui contemptis episcopis & dei sacerdotibus relictis constituere audet aliud altare . s. cypr. de unit . eccles. & epist. 76. ep. 40. &c. hieron ad evag. in schismatis remedium factum est quod postea unus electus qui caeteris praeponeretur unusuquisque ad se trahens ecclesiae tumcam r●mperet . notes for div a34014-e7900 tacit●● . s. edward deering . m pullein the same at rome . mr. fullam of c. c. in italy . mr. arthu● wilson in flanders . notes for div a34014-e8560 tertullian urget in lib. depoenitent . ex aliquot cyprianis locis apparet ut ser. 5. ae lapsis & lib. 3. epis. 14. & frequenter fieri jubet lib. 1. ep. 3. notes for div a34014-e8630 2 ephes. con. 2 canstan . eleboris canon 26. concil . carth. canon 14. euseb. lib. 10. cap. 4. hieron . in ezek. 4. & 16. epiph. haer . 79. a. 34. de moribus eccl. lib. 1. cap. 10. de consen ▪ eccles . notes for div a34014-e8870 ge● . i. notes for div a34014-e8960 vide cent. magdebur . cent. 5 pag. 517. chrysoft . ●0 15. euch. lib. 2. in genes . st. ambros de sp. san. lib. 3. c. 12. ●spencaeus lib. 4. de euchar adoratione . c. 3. notes for div a34014-e9250 loz . lib. 2. macar . l. 37. p. 442. iustin. notes for div a34014-e9680 jo. 22. in literis canonizat . vrban 6. innocent 5. in serm●ne notes for div a34014-e10110 vid. d. brown. pseud. epid. notes for div a34014-e10740 in cap. quarto . extr. de divortiis in cap. 1. dist . 31. decretum de 4. conclusionibus . io. de turre crem . lib. 4. par . 2. e. 20. bellar l. 2. de rom. pon. c. 30. cui . tract . de auth . pap . & conc. c. 20. mat. 16. 18. mat. 18. 18. ioh. 20. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 theophyl . in mat. 18. s. chrys. st. aust. tract . 50. in st. io. s. prosper l. de vo● . ●ent . c. 24. s. aust. lib. 1. bap. cont. denat . jo. 14. 16 , 17. isid. on jo. 12. notes for div a34014-e11460 s. aug. in psal. 101. s. aug. in ps. 47. s. chrys. in ps. 148. s. august . ad honoratum . s. aug. in epist. ioh. & cont. petilium in unit . eccles. s. cyp . de unit ecclesiae . s. hilari . us . s. ambrosius . s. hieron . notes for div a34014-e11750 ignatius on p. 100 : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . polycarp . anno dom. 120. euseb. lib. 5. cap. 24. irenaeus eus. anno dom. 150. lib. 3. cap. 3. navigare audent ad petri cathedram & ecclesiam principalem &c. nec cogitare ●os esse romanos , ad quos persidia habere non potest accessum . cyp. lib. 1. epist. 3. baronius anno 419. binius in notis ad epistol . bonifacii 2. ad eulalium . hier. ad evargium presbyt . notes for div a34014-e12290 omnis ecclesia virgo appellata est . s. aug. tr . 13. in s. iohn . bell. lib. 4. de rom. pont. c. 9. notes for div a34014-e12390 s. cyril . hieros . catech c. 18. cant , 6. mar. 3. eph. 5. cor. 12. 1 tim. 3. iohn 4. s. aug. de unit ecc. st. cyp. de unit eccl. s. ambros. s. aug. st. aug. notes for div a34014-e12520 st. aug. ep. 48. a malis piscibus corde semper & moribus separantur & corporalem separationem in li●tore maris in fine saeculi expectant . s. aug. notes for div a34014-e12590 * having lived above five times over the time which dispatched five emperors , and five emperors , and five popes , viz. galba . otho , vitellius , aescus , pertinax : anno do. 1275. 1276. gregory 10. innocent 5. hadrian 5. iohn 20. vel 21. nicholas 3. notes for div a34014-e12700 ly●urgus . notes for div a34014-e13120 dionysius areop . s. chrys. mat. 13. 