I. Make your Will in the time of your Health.

And do not defer so weighty a Work, which requires both leisure and composedness of Mind, to your Death-bed; or at least to that which you think is your Death-bed. 'Tis a very common practice for men thus to defer their Wills; but he who duly considers the mischievous [Page 4] consequences of such neglect, will more easily be persuaded to rectify and amend it. Now a­mongst others, these following Accidents may possibly happen.

1. He who neglects to make his Will in his Health, and defers it to his Sick-bed, may possibly never make it at all.

Do but consider the uncertainty of your Lives; how suddenly, unexpectedly, and without the least warning, many Men are snatched away, and hurried out of this World; and you will then easily be convinced of this Truth.

One Man, for instance, is un­expectedly assaulted by Padders or Ruffians, and so suddenly Dies by Sword or Pistol. Another falling into bad Company, in the heat of Wine and Passion is pro­voked into a Quarrel, and so killed upon the Place. A Third, by a fall from his Horse or down a [Page 5] Precipice, hath his Brains beat out. A Fourth, by some accident doth perish by Water, and is taken up drowned.

But besides these Casualties, which take men off in an instant, there are some Distempers as sud­den and fatal. Several in perfect Health have been seized with an Apoplexy, and died in a minute. Others, by a Lethargy have been so stupid as not to answer a questi­on, or to take the least notice of what is said or done. Some have been seized with such Malignant Fevers, that from the very first they became delirous and disorder­ed in their Reason.

These are no feigned Cases, but such as, God knows, have too often happen'd.

Now we may fairly suppose that all these Instances were Men of Estates and Prudence; and that they firmly resolved to give such and such Portions to their Chil­dren; [Page 6] such and such Legacies to their Relations, not forgetting a considerable Charity to the Poor. And these they resolved to have Legally disposed by their Last Wills. But Death, as you have heard, unexpectedly comes and prevents them, and all is in con­fusion, and nothing done.

Now that which hath happen'd to other Men, God may permit to happen to you.

A Prudent Man therefore, though he will hope for the best, and will Pray, From sudden death Good Lord deliver me; yet with a just fear and caution will pro­vide for the worst: For suppose you should Die suddenly or unex­pectedly; What then? Let me then repeat it to you, as very good and Christian Advice:

Make your Will in the time of your Health; for otherwise it may so happen you may never make it all.

2. Suppose a man hath both time and inclination to make his Will up­on his Sick-Bed, yet it is then most commonly Imperfect and Defective.

Indeed there are some Chroni­cal Diseases so gentle and easy; that could men be persuaded to make their Wills, when they are first seized with such lingring Di­stempers, they might then settle and dispose their Estates with the same prudence as in their healths. But this is rarely to be supposed; for the same reasons which pre­vailed with them to neglect it in their health, will have still influ­ence upon them. As,

1. Doth the hope of long Life encourage them to defer it?

As to this; the presuming ex­pectations of Decaying Persons are very notorious. How will they hope even against hope, and flatter themselves, and are vainly flatter'd by others, with such [Page 8] groundless fancies as these? ‘'Tis true; I find my self a little indis­posed, but good Air and careful Nursing will quickly restore me. And as weak as you now think me, I may live to see many a stronger man to go before me.’ Or,

2. Is it a desire of improving their Estates (that they may have something considerable to bequeath) which occasions them to neglect it?

This likewise makes Impres­sion, even on weak decaying Peo­ple.

‘'Tis true, saith the Consump­tive Person, I am admonished to make my Will, and I resolve to do it; only I think it prudent to put my Affairs in a little better Posture, before I settle what I have. When I have made this Purchase; taken in that Mort­gage; concluded such a Bar­gain; secured and gotten in these and those Debts; then you shall [Page 9] see I'll defer it no longer.’ Or,

3. Is it a fond love for this World, and an unwillingness to leave it, which makes men thus back­ward in so weighty a Concern? This also doth influence these Con­sumptive People. For they are as loth to depart from their Hou­ses and Lands, as Lot was out of Sodom; who lingred and hung back when commanded to be gone.

Thus you see, let death give never so much notice, and the Disease be never so lingring, yet the concerns of these decaying persons are as much neglected, and their Affairs are left in as great confusion, as if they had been ta­ken off by the sudden stroke of the acutest distemper.

For when the Disease, by insen­sible Degrees, is come to its height, and the malignity of it hath conquered Nature; then his Phy­sician at last gives him over, and [Page 10] whispers his condoling Friends to remind him of his End, to settle his Affairs, and to commend his Soul to God.

But such is the foolish Pity of his Friends and Relations, they are commonly afraid to propose it to him, lest it should damp his Spi­rits, and disorder his Thoughts, and so hinder his yet hoped for Recovery. But when at the last he finds himself sunk, and his Spi­rits to fail, and observes his con­doling Friends to stand round a­bout him with Tears in their Eyes; being how convinced that he hath not, perhaps, many hours to live, he is at last persuaded to send for the Scrivener, to take di­rections for the drawing of his Will. But what sort of Will he is like to make, former experience in such cases as these, doth too sad­ly testify.

For when his Imagination is disturbed, his Thoughts distracted, [Page 11] his Memory either lost, or divert­ed by his Pains, what can such a man do under these Circumstances, that is either fixt or prudent? A Will indeed he makes, but to speak properly, 'tis the Will of others, of those who are about him, more truly than his own. What their importunity shall sug­gest to him, tho perhaps never thought on before, he readily ad­mits in hopes of a little respite, and that he may turn to the other side. From this distraction it happens, That some, for whom he hath a kindness, are wholly forgotten. Others are more liberally remem­bred; not because they are dearer to him, but because he loves not to be uneasy, by displeasing those who attend him, and who press him to it.

In this hurry many times an unskilful Person hath the drawing of the Will, (because no better could be got) whereby several [Page 12] mistakes, to the ruin of whole Fa­milies, have unfortunately hap­ned. Or, if managed by a know­ing Person, yet there being not time or conveniency to have a competent number of Witnesses, the intended Will becomes void, because not attested according to Law.

At this rate Things are usually managed in these Death-Bed Dis­posals; which are not only, as I have shewed you, imperfect in themselves, but also

3. Are very Disturbing to the Dying Testator.

Persons and Things are then properly said to be Disturbing, when they unseasonably offer themselves at such a juncture of Time, when some other Tran­saction of greater Consequent and Moment is to be attended.

Now when a Man is Dying, he hath done with this World, and leaves the Cares and Business of it [Page 13] to those who survive. His Thoughts should then be fixt upon that hap­py Place, to which he is now go­ing to remove. His only Treasure is in Heaven, (for his earthly Treasure must be left behind him) and where his Treasure is, there should his Heart, his Thoughts and Desires, be also.

'Tis very improper therefore, nay impertinent and unseasonable, for a dying expiring Person to be disturbed and diverted from his main Concerns, by these worldly distracting Thoughts and Cares.

When a man is convinced he hath not many days, perhaps not many hours, to review the Actions of his whole Life; and in the bitterness of his Soul is begging Pardon for his imperfect Repen­tance, is humbling himself before his Judge; and is passionately ac­knowledging his own Demerits, and pleading God's Mercy: And is raising his hope, that (through [Page 14] the Goodness of God, and the Me­rits of his dear Redeemer) in a little time all Tears shall be wiped away; when he shall be removed to that happy place, where neither Sin nor Sorrow, neither Satan nor Temptation shall be able to reach him.

Having thus attained some fore­taste of Glory, and a glimpse and view of that Blessed State; and by the eye of Faith, and perhaps al­so of his Body, having seen the Guardian Angels even ready to conduct him: Having, I say, thus composed and raised his Soul, what a mean as well as disturbing Dis­pensation is it, to be pulled down from this delightful Prospect, and to be diverted with the rufflings of Parchments, and Noverint Ʋni­versi's? to be told of Bills, and Bonds, and Reckonings; to be calculating and disposing his Temporal Estate, when he is go­ing to take Possession of his Spi­ritual?

The perplexing Agony of the departing Soul under such distur­bance is scarce to be expressed. And therefore to avoid this distra­ction, make your Will in your health, when you have vigour of thought, and composedness of mind.

II. Make a Christian Will.

Which I explain thus. Let your Will be so composed, so framed and worded in the commendatory Part, as to declare your self a Christian.

The Preface or Introduction to that Form and Instrument of Wri­ting, which we call a Last Will or Testament, you know is this, In the name of God, Amen. And having thus solemnly called upon God, the Testator then proceeds to dispose of his Concerns, in these Three Instances. His Soul, his Body, and his Estate.

The first thing which the Te­stator disposeth is his Soul. For so run the words. First and prin­cipally I commend my Soul into the hands of God, my Creator. But here too many of our Last Wills and Testaments do stop, and ab­ruptly break off. And then go on in a hurry, to the Body and Estate. But how great an indecorum this is, nay even scandal to the Chri­stian Religion, will plainly ap­pear when duly consider'd.

I commend my Soul into the hands of God my Creator, saith the dying Person. But thus a Jew, a Turk, or a Heathen may commend his Soul. For all these do acknowledge God their Crea­tor. And therefore that some­thing further must be added, I thus easily convince you.

When a man makes his Will, he is either really dying, or he dies by anticipation; i. e. he puts himself into a posture of dying. [Page 17] And then useth these words; I commend my Soul into the hands of God.

But why doth he thus com­mend his Soul? Is it not in hopes that God will accept it? But what now is the ground of this hope? Why doth he expect that God should receive his Soul? That he should not leave it to the malice and fury of Hellish Fiends, who immediately upon its separa­tion from the Body, stand ready to seize and devour it; but that he sends his Holy Angels to shel­ter and protect it, to guide and conduct it to a Place of Bliss?

Doubtless no other reason can be assigned of this his hope, but only the Merits of his Blessed Sa­viour; for there is none other name under heaven given among men whereby we must be saved, but only the name of our Lord Jesus Christ.

And therefore for a dying Chri­stian to commend his Soul to God, [Page 18] without the least mention of a Saviour, 'tis a contradiction to the Christian Religion: 'Tis not only a careless Omission, but the high­est Presumption.

When therefore you make your Will, Commend your Soul to God in such a manner as may de­clare your Christianity; give then a reason of the hope that is in you; especially if your Religion is su­spected (either as having none at all, or as being Heretical and Corrupt) then Vindicate your self, by making a short, but pa­thetical Profession of your Faith and Hope, in the beginning of your Will.

And that you may the better apprehend what I design, you may Commend your Soul in this, or the like form.

This is what I design when I admonish you to make a Christian Will.

III. Make a Prudent Will.

The which Prudence ought to express it self in Two things.

1. In the form of Words and Phrases, in which the Will is Drawn and Composed.

2. In the Subject-matter of the Will; in the Distribution of an Estate, whether Real or Personal.

As to the First. Were it perti­nent to repeat the odd fanciful and [Page 20] af­fected Expressions of some Wills and Testaments, you would then be convinced how very proper it is to give some caution about this matter. Now to avoid the mi­stakes of such foppish affected People, let the Expressions of your Will be grave and sober; and do not expose your self to the just Censures of Posterity, by any un­decent or extravagant Passage. Remember your Will stands upon Record for Publick perusal; and therefore to be idle and extrava­gant in this last Act of your Life, is to be hiss'd off the Stage, and to proclaim your folly to all suc­ceeding Ages.

But I hope there are not many Impertinents in so Solemn an In­stance. And so I pass on to the Second; which is of more gene­ral concernment, viz. The Pru­dence of a Testator in the Distribu­tion of his Estate.

And here the utmost I can pre­tend, is only to suggest some ge­neral Directions. The Capacities of men are so different, and their Circumstances so various, that much must be left to Prudence. However, though particular Per­sons must determine as their case shall require, yet it may be useful to Direct as followeth.

In the Distribution of an Estate, do not only consider the Necessity of your Relatives (for then the Poorest ought to have the greatest share) but proportion your Le­gacies, as Christian Prudence will direct you, according to other measures.

Observe the different Dispositi­ons and Behaviour of your Chil­dren, your Friends, and Depen­dants.

Some are brisk and active in the management of Business; who, as we phrase it, will look to them­selves and secure their own. Others [Page 22] are of a quiet, sedate, and easy Temper, or it may be of weak and slender Intellectuals; who either do not love trouble, or do not understand it. Some are thrifty and frugal, who will not only keep, but improve what you give them. Others are wild and ex­travagant, who scorn to be confi­ned, and think it below their Character to live by rule and mea­sure.

Some have been sober and regu­lar, dutiful and obedient, in their Behaviour towards you. Others have been rude and disobliging, insolent and affronting, in their Carriage towards you.

Now when you design to make your Will, and distribute your Legacies, 'tis a just instance of Christian Prudence, duly to exa­mine the several Capacities and Circumstances of your Depend­ants, and distribute accordingly.

If your Children and Relati­ons are notoriously Vicious and debauched (which is the Affli­ction of many good Parents) do not abdicate or cast them off (for that would harden and confirm them in their Wickedness) but make Provision for them in Trust; in such manner and with such Circumstances, as may relieve their Necessities, but not their Lusts.

Those who love their ease and quiet, or perhaps are of easy Tem­pers, should not be encumbred with any thing that is litigious; or which being perplexing, re­quires sagacious diligence to ma­nage or secure. Those who have been dutiful and obliging, should have a mark of kindness set upon them; yet so, as not to Disinhe­rit your First-born, or to deprive him of his Birth-right.

These things, I say, ought to be considered deliberately, and in [Page 24] the fear of God. And do not fancy, that because your Estate is your own, that therefore you have liberty to Bequeath it as you please; for though it is thus far your own, that there is no just Human Claim against you; yet it is still the Property of Almighty God, the Chief Sovereign of the World; before whom you must shortly give an Account of your Stewardship, and how you have Distributed and Bequeathed your Estate.

IV. Make a Just Will.

Before I can exhort the Testa­tor to be Charitable (of which in its proper Place) I must first ad­monish him to be Just. And when I advise him to be Just, I do not so much denote the Justice and Equity of his Distribution (for of this I have Discoursed un­der the former Topick) as the Justice of his Title to those Pos­sessions [Page 25] he is now going to Be­queath. My plain meaning is this; Before a man pretends, by making his Will, to Bequeath his Estate, let him first be fully satis­fied that he hath a Just Title to it, and that what he Disposeth is his own.

We have a blunt Proverb con­cerning some Men, Who Rob Peter to Pay Paul: Who Will pinch with one hand, to open and en­large the other; who are rapaci­ous and Unjust in some instances, that they may be kind and Chari­table in others. And this, I doubt, is too frequent a Practice. But let such men know (though they do not love to be told it) there is a Duty called Restitution; where­by all injurious Persons are not only obliged to make a reconciling Acknowledgment, but also Re­paration and Satisfaction for the wrongs they have done.

To enforce this, though brief­ly, I shall a little explain the na­ture of Restitution, with the rea­son of it.

As our Duty is Twofold, Our Duty towards God, and our Duty towards our Neighbour; so also Sins and Transgressions, which are a breach and violation of that Duty, are likewise Twofold, viz. Sins against God, and Sins against our Neighbour.

Both these kinds of Sins shall certainly be pardoned upon our true Repentance; because God, who is Faithful and Just, hath expresly Promised Pardon upon that Condition. But now 'tis pertinent to remind you, that more is requir'd to perfect our Repentance of Sins against our Neighbour, than of Sins against God only.

Sins against God only, are suf­ficiently attoned by Reformation and Amendment. When we re­turn [Page 27] to our Duty, and own the Divine Authority by a sincere Obedience, the Justice of God is then satisfied, and he will again receive us into his Grace and Fa­vour, through the powerful In­tercession of our Dear Redeemer.

But now as to those Sins which do not barely Offend God, but are also Offensive and Injurious to our Neighbour, the Case is different, and there is more required to the Pardon of such Sins.

For Sins against our Neigh­bour, do not only include an Of­fence against God (who hath Commanded us to Love our Bro­ther) but also an affront and inju­ry against men. And therefore, though upon our true Repentance God will forgive his share of the Sin, and will remit it so far as it is an act of Disobedience against himself; yet he will not forgive the Affront and Injury against Men, till we have first sought a [Page 28] Reconciliation with those we have Affronted, and have made Resti­tution to those we have wronged, by giving Satisfaction for the Da­mage that hath been done them.

Of this Reconciliation (the necessity of it, and the manner how it is to be made) I shall Di­scourse in its proper Place. That which I am now pertinently to enforce, is Restitution: Which ac­cording to the true sense and mean­ing of the word doth denote, A Restoring or giving back to any Per­son, what was wrongfully taken, and is still detained from him. The which Restitution, so far as we are able, is a necessary Duty in the Judgment of all sorts of Ca­suists; Protestant and Papist, Lu­theran and Calvinist, do all of them subscribe to that well-known saying of St. Augustin, Non remit­tetur Peccatum, nisi restituatur ab­latum. Epist 54. ad Maced. The Sin shall not be Pardoned, except [Page 29] that which hath been Ʋnjustly gotten be Restored. And the reason here­of is given by the same Father in the foregoing words. Si res aliena propter quam peccatum est, cum red­di possit non redditur, non agitur paenitentiae sed fingitur. If a man restore not ill-gotten Goods, being able, his Repentance is but counter­feit, and not sincere.

From both which Sentences put together, St. Augustine's Argu­ment is this; Without Repen­tance Sin shall not be Pardoned. But whoever doth not make Re­stitution when it is in his Power, doth not truly Repent (his Re­pentance is but Counterfeit); Therefore without Restitution no hopes of Pardon.

Suppose then that you have In­jured another Man in his Estate, either by Theft, or Fraud, or Op­pression; it will not be sufficient to Absolve you, and to procure your Pardon, that for the future [Page 30] you forbear Defrauding, Forcing, or Stealing from him any more; but if it be in your Power you must make Restitution of all that you have wrongfully deprived him of; And the Reason is this.

'Tis a known act of Justice, Suum cuique tribuere. To give every Man his own. Now its cer­tain, that your wrongful Seizure or detaining of what is another Man's, doth not alienate his Right to it: So that he hath still the same Right to it, whilst you keep it from him, as he had at first when it was taken from him. And consequently, till you Re­store it back to him again, you still continue to wrong him of it: And your detaining it, is a conti­nued repetition of that Fraud; or Theft, or Oppression, by which it was at first wrongfully Seized. And so long as you continue the Fraud, the Theft, or the Oppression, 'tis most Vain and Hypocritical to [Page 31] pretend to Repent you of it. For certainly Repentance can never be true nor sincere, whilst you continue in that Sin of which you seem to repent. And with­out true Repentance, no hopes of Pardon.

When therefore you design to Bequeath your Estate; if upon a strict search or inquiry you observe that any part of your Estate hath been unjustly gotten, be so just then to your Self and Family, as to make a faithful Restitution of it. If not to the Injured Person himself (who perhaps is Deceased) then to his Heirs or Relations. But if to these (by reason of Absence, great Distance, or some other Cause) it cannot conveniently be made, then give it to the Poor: Who in such a Case are God's Receivers.

And if herein I shall seem too severe a Casuist (since this Resti­tution, if honestly made, might [Page 32] be to the impoverishing of many Persons and Families) I shall then desire them to consider:

1. That it is much better, if the case should so require, to part with all their Estates here on Earth, than to be excluded the Kingdom of Heaven. As all injurious, rapacious Persons are threatned to be.

2. If the Concern is for their Relations they leave behind them (since we suppose, they were not convinced of the necessity of this Restitution, till they lay upon their Death-Bed) let them then consider, that this Restitution is the most effectual Method to se­cure that which is left, by conti­nuing God's Blessing upon it.

For there is a strange unac­countable Canker, through the just Judgment of God, commonly attending all Goods, Estates, or parts of Estates dishonestly got­ten. [Page 33] 'Tis better therefore (even for their sakes) to leave a man's Relations honestly Poor, than dis­honestly Rich. Whatever there­fore you Bequeath to your Chil­dren and to your Friends, be it more or be it less, be sure it be honestly gotten. This is what I intend, when I admonish you to make a Just Will.

V. Make a Charitable Will.

'Tis the Direction of the Church of England, in the Order for the Visitation of the Sick, That the Minister should not omit earnestly to move such Sick Persons as are of Ability, to be liberal to the Poor.

Whence observe,

1. That it is the Duty of the Clergy to move Sick and Dying Persons to Remember the Poor.

2. If such Sick and Bequeath­ing Persons are of Ability, they are then to move them to be libe­ral [Page 34] in their Gifts and Legacies to the Poor.

3. They are not only to move them, but earnestly and with im­portunity to move them.

If therefore the Covetous Mi­sers of this world, who value their Bags more than their Souls, shall be offended at this freedom, (as if this part of our Office were a Pragmatical Encroachment; as if herein we did transgress the li­mits of our Calling, and were as Busy-bodies in other mens mat­ters) I shall for the Conviction of such Persons, and the just Vin­dication of my Profession, sug­gest the Reasons of such Chari­table Distributions: And from thence shall shew them why we of the Clergy do think our selves obliged, with such repeated plain­ness, to remind them of this Duty.

The Clergy by their Office and Calling are the Ambassadors of Christ. Or if that may seem a Ti­tle [Page 35] of too much State, they are the Stewards of his Houshold, who are to distribute to the Fa­mily their several Portions.

Now St. Paul, who was not only a faithful Pastor of the Flock, but also a Governor of the Pastors themselves, hath left this Aposto­lical Injunction to his Son Timo­thy, and in him to all other Pa­stors and Ministers of God's Word:

Charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy: That they do good, that they be rich in good works, ready to distribute, willing to com­municate; laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life, 1 Tim. 6. 17, 18, 19.

It appears from this Injunction of St. Paul, that Rich men, as [Page 36] well as others, are to be admonished of their Duty. Charge them that are rich in this world. And if their Loftiness shall think scorn to be thus Tutor'd by the Clergy they are then advised, that they be not high minded; not to be proud and insolent; not to slight and despise their meaner Brethren. And the more effectually to abate their Confidence, they are fur­ther to be admonish'd, that their Riches are uncertain; and there­fore 'tis the highest folly to trust in uncertain riches.

Solomon's Observation, That riches make themselves wings, and flee away as an eagle towards heaven Prov. 23. 5. (i. e. they are gone with a swift and imperceptible motion) is fully confirmed by daily experience. Fire, Robbery, Suretyship, the Falseness of a Friend, a Sinking Ship, a Treasonable Word, the Tragical Excesses of Wine and Passion, with many [Page 37] other such like Accidents, have sunk and ruined the Greatest in a Moment.

Now these possible Events, which may happen to the Richest and level them with the Poorest, do seasonably admonish the Rich men of this world not to be high­minded, nor to trust in uncertain Riches. And therefore since Riches are such uncertain Posses­sions, and may and will so unex­pectedly leave them, 'tis Charity to direct these Rich men where to put their Trust; even in the living God: Who is not only a sure and certain Comfort (for he is a li­ving God, and a living Comfort) but all other Comforts do slow from him: Who giveth us richly all things to enjoy.

And why is it that he giveth us richly all things to enjoy? Why have these rich men so large a share of this world? 'Tis for this reason, viz. That they may do good, [Page 38] be rich in good works, ready to distri­bute, willing to communicate. And for their encouragement the Apo­stle assures them, that by thus doing good, &c. they lay up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.

From these Grounds and Rea­sons (which shall be more di­stinctly enforced in their proper place) St. Paul doth direct the Clergy not only to admonish, but even to charge and command Rich men (to charge them Authori­tatively and upon their Peril, for so the word [...] denotes) to be Charitable to the Poor.

And what St. Paul commanded Timothy, and in him the rest of the Clergy, he first practised him­self. He admonisheth his Romans, to distribute to the necessities of the saints, Rom. 12. 13. He exhorts his Galatians, to do good to all men, Gal. 6. 10. He reminds his He­brews, [Page 39] To do good and to communi­cate, forget not; for with such sa­crifices God is well pleased, Heb. 13. 16. And in his Epistle to the Ephesians he hath thus Cautioned and Commanded Poor Labouring men; Let him that stole steal no more; but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth, Eph. 4. 28. Poor people must not pretend to excuse their stealing, because they are in want. But they must work for their living in some honest Calling: And that not only to maintain themselves, but also (though they sweat to provide for their own Families) they must even out of their daily La­bour contribute to relieve their poor, helpless, disabled Neigh­bours.

Thus St. Paul did teach and admonish. And the rest of the Apostles, as occasion was offered, [Page 40] did deliver the same Doctrine with their beloved Brother Paul.

St. James hath given us this System of Religion; Pure and un­defiled religion before God and the father is this; To visit the fatherless and widows in their affliction, (i. e. to comfort and relieve all distressed and helpless persons) and to keep himself unspotted from the world, James 1. 27. And because there were great Pretences to Faith in his days as well as ours, the same Apostle instructs us how to judge whether our Faith be sincere or no; What doth it profit, my bre­thren, though a man say he hath faith, and have not works? can faith save him? If a brother or sister be naked, and destitute of daily food, and one of you say unto them, Depart in peace, be you warmed and filled; notwithstanding ye give them not those things which are needful to the body, what doth it profit? Even so faith if it hath not works, is dead, [Page 41] being alone, Jam. 2. 14, 15, 16, 17. As if he had said, Unless accord­ing to your capacity you are rea­dy to do good, and relieve those that are in want, all your preten­ces to Religion are vain and hypo­critical.

And this most important Truth (which the Rich men of this World are so unwilling to believe) is further confirmed by St. John. The design of whose Epistles is to exhort us to the love of God and our Brother. The latter of which, as he largely shews us, is the surest Mark and Evidence of the former. If a man say, I love God, and hateth his Brother, he is a liar: For he that loveth not his Brother whom he hath seen, how can he love God whom he hath not seen? 1 Joh. 4. 20. No man hath seen God at any time. God is a Spirit and invisible, and we do not con­verse with God as we do with one another. How then can we [Page 42] pretend to this love of God, or assure our selves that we have this Divine Grace? Now St. John takes care to satisfy us in this matter, v. 21. He who loveth God, let him love his Brother also. i. e. He who pretends to love God, let him prove his love to God by the love of his Brother. But how shall we evidence this love of God by our love to our Brother? Of this the Apostle gives us a plain and convincing Proof, cap. 3. v. 17. Whoso 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? i. e. He who relie­veth not his poor Brother, when it is in his power, he neither lo­veth God nor his Brother. And he that loveth not his Brother abi­deth in death, v. 14.

And because this may be cen­sured as a very harsh and uncha­ritable Sentence, the Apostle thus [Page 43] confirms it in the following verse, v. 15. Whosoever hateth his bro­ther, is a Murderer; and ye know that no Murderer hath eternal life abiding in him.

With such powerful Motives as these, the Apostles of our Lord did recommend this most necessary Duty of Charity.

And as this was the Doctrine of the Apostles, so also of our Blessed Lord himself.

Give Alms of such things as you have; and behold, all things are clean unto you, Luk. 11. 41. Sell that ye have, and give Alms: pro­vide your selves bags which wax not old, a treasure in the heavens that faileth not, where no thief approach­eth, neither moth corrupteth, Luk. 12. 33. And I say unto you, Make to your selves friends of the Mam­mon of unrighteousness; that when ye fail, they may receive you into everlasting habitations, Luk. 16. 9. Love ye your Enemies, and do good, [Page 44] and lend, hoping for nothing again: and your reward shall be great, and ye shall be the Children of the Highest: for he is kind to the un­thankful, and to the evil. Be ye therefore merciful, as your Father also is merciful, Luk. 6. 35, 36.

But in no part of the Gospel is this Duty of Charity so effectu­ally recommended as in Matth. 25. v. 31. &c. The words con­tain the Process of the Great and Final Judgment; punctually des­cribed by our Saviour, and our Judge. They are of infinite con­cernment to us all. And there­fore I shall transcribe them at large. And the rather, because, in its proper Place; I shall make some Remarks and Observations upon them.

From these words of our B. Saviour 'tis pertinent to observe; That though (as appears from other Places of Scripture) we must be judged for what we have done in the Body, i. e. for all the good or evil that we have done in this World; yet our Saviour in describing the Process of the Last Judgment, makes no men­tion of any thing but Acts of Charity. From whence you may be admonished, how necessary it is to do all the good you can whilst you live; and to improve all those Talents with which you are intrusted (particularly your wealth) to the highest advan­tage.

And as a further Confirmation of this necessary Duty, I must not omit to observe; That Cha­rity to the Poor, is not only com­manded in the Gospel, but also in the Law and the Prophets.

If thy Brother be waxen poor, and fallen in decay with thee; then thou shalt relieve him: yea though he be a stranger, or a so­journer; that he may live with thee, Lev. 25. 35. If there be among you a poor man of one of thy Brethren, within any of thy Gates, in thy land which the Lord thy God giveth thee, thou shalt not harden thy heart, nor shut thy hand from thy poor Brother. Thou shalt surely give him, and thine heart shall not be grieved when thou gi­vest unto him: because that for this thing the Lord thy God shall bless thee in all thy works, and in all thou puttest thine hand unto. For the Poor shall never cease out of the Land: therefore I command thee, saying, Thou shalt open thine hand wide unto thy Brother, to thy poor, and to thy needy, in thy land, Deut. 15. 7,—10, 11. Bles­sed is he that considereth the Poor: the Lord will deliver him in time [Page 49] of trouble. The Lord will preserve him, and keep him alive, and he shall be blessed upon the earth; and thou wilt not deliver him unto the will of his enemies. The Lord will strengthen him upon the bed of lan­guishing; thou wilt make all his bed in his sickness, Psal. 41. 1, 2, 3. A good man sheweth favour, and lendeth; he will guide his affairs with discretion. He hath dispersed, he hath given to the poor: his righ­teousness endureth for ever; his horn shall be exalted with honour, Psal. 112. 5,—9. He that despi­seth his neighbour, sinneth; but he that hath mercy on the poor, happy is he. He that oppresseth the poor, re­proacheth his maker; but he that ho­noureth him, hath mercy on the poor, Prov. 14. 21,—31. He that gi­veth unto the poor shall not lack; but he that hideth his eyes shall have many a curse, Prov. 28. 27. He that hath pity on the poor, lendeth to the Lord; and that which he hath [Page 50] given will he pay him again, Prov. 19. 17. And when God himself did declare what those Acts are, which render Penitential Devoti­tions most agreeable to him, and most effectual, he thus expresseth his mind: Is not this the fast which I have chosen? to loose the bands of wickedness, to undo the heavy bur­thens, to let the oppressed go free, and that ye break every yoke? Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out, to thine house; when thou seest the naked, that thou cover him, and that thou hide not thy self from thine own flesh? Isa. 58. 6, 7.

And when Daniel would pre­scribe to King Nebuchadnezzar the best way of Amendment, and the surest means of averting God's Judgments impendent on him, he thus speaks: Wherefore, O King, let my counsel be acceptable unto thee; break off thy sins by righteous­ness, [Page 51] and thine iniquities by shewing mercy to the poor, Dan. 4. 27.

From these Premises it appears, That this great Duty of Alms­giving and Charity to the Poor, is most expresly commanded, not only by our B. Saviour and his Apostles, but also by Moses and the Prophets.

And though such undeniable Authority, when duly consider'd, is sufficient to convince even the most obstinate Worldling; yet the more effectually to persuade him, I shall briefly suggest some of those Reasons and Motives which are contained in the foremention­ed Scriptures.

1. Charity to the poor makes us like unto God. For hereby we imitate and resemble the Divine Nature. Be ye therefore perfect, even as your father which is in hea­ven is perfect, Matth. 5. 48. That is, as our B. Saviour explains him­self, Be ye therefore merciful, as [Page 52] your father also is merciful, Luke 6. 36. This is that Perfection in which we are commanded to imi­tate our Heavenly Father; Who is merciful and gracious, long-suffer­ing, and abundant in goodness, Exod. 34. 6. Who delighteth in mercy, Mic. 7. 18. Who will wait that he may be gracious, Isa. 30. 18. Who is the father of mercies, and the God of all comfort, 1 Cor. 1. 3. Who is kind unto the unthankful, and to the evil, Luke 6. 35. He is good to all, and his tender mercies are over all his works, Psal. 145. 9.

To do good therefore, and to shew mercy; To be kind to those that are afflicted; To comfort those that are in distress; To re­lieve those that are in Want; is not only Noble and Generous, but 'tis Divine and God-like. Thus to act, is to be followers of God as dear children; and to walk in love as Christ also hath loved us, Eph. 5. 1, 2.

2. Charity to the Poor is an Act of Justice.

'Tis the noted Pretence of the most Covetous Misers, whilst li­ving; and their usual Character bestowed upon them by their sur­viving Friends, when dead; That they were very just and honest, and punctual in all their dealings. And they will challenge any one to say, They ever wronged him in a Far­thing.

This is their Triumph and their Crown: This they fancy must secure their Reputations in this world, and their Souls in the next.

But it is the greatest Charity to undeceive their flattering Hopes, and to deal plainly and impartial­ly with them in this matter.

1. They say, They are strictly Just, and were never False in their Dealings. At present we'll sup­pose it. What then? Is nothing more required, than to be Just, and to do no Wrong? Is there not [Page 54] Right as well as Wrong? Is there not such a Duty as Mercy, as well as Justice? Are there not Poor to be relieved, as well as Creditors to be paid? Ye have the poor always with you, saith our B. Saviour, Mark 14. 7. But for what reason think you are such Objects of Pity, such helpless Wretches, so frequent amongst us? Can you fancy, that they are only placed as a Foil to your Greatness? That you may despicere, look down upon these Underlings with a scornful eye? Is it only to insult over them, and despise them, to contemn and op­press them? No, certainly. But the poor you have always with you, that whensoever you will you may do them good. That you may Comfort and Refresh them; that you may Relieve and Protect them; and in any other Instance, as their case shall require, may exercise and en­large your Charity towards them. Which if you shall neglect to do, [Page 55] then hearken to your Sentence, (and it is not your pretence of being Just, and your Fair, Square Dealing, as you call it, that can reverse that dismal Doom) De­part from me, ye cursed, into ever­lasting fire, prepared for the devil and his angels. For I was an hungred, and ye gave me no meat; I was thirsty, and ye gave me no drink; I was a stranger and ye took me not in; naked, and ye cloathed me not; sick and in prison, and ye visited me not. And therefore though the Laws of the Land, or some other Secular Design, may so far restrain you, that you do them no Wrong, (and so far may give you the Reputa­tion of being Just and Honest) yet if (according to your Ability and their Occasions) you do them no good, you shall be condemned for your Uncharitableness, as well as for the greatest Injustice. But

2. These Covetous Rich Men, who will not be persuaded to be Cha­ritable [Page 56] to the Poor, they are far from being Just. As I thus easily convince them.

To be Just, is to give every man his own. If therefore upon en­quiry it doth appear, That a Pru­dent, Well-regulated Charity is the Poor Man's Own, his Property, his Due; then those who deny it are apparently Ʋnjust.

To prove this, I must remind them of this known Truth.

Almighty God, the Sovereign Lord and Proprietary in Chief of the whole World, hath given the Earth to the Children of Men; not Absolutely, and without re­serve, to dispose of it as they please; but Conditionally, and as it were in Trust, for such and such Uses, according to God's Directi­on and Appointment.

And therefore all those vast Heaps of Wealth in which the Misers of this world do so pride themselves, and say, All this is [Page 57] Mine; they are only committed to them as Stewards, to be em­ployed and disposed of for their Great Master's Use.

Now as to Wealth and Riches, God hath thus enjoined and com­manded; That after we have sa­tisfied our own Necessities, and supplied our reasonable Occasions (i. e. have lived according to our Quality, and enjoyed our Portion) we are then to employ the re­mainder of our Estates for the Re­lief of our Poor Brethren. If we have two coats (i. e. one more than we need) we should impart to him that hath none. If we have meat (i. e. in abundance, and to spare) we should do likewise, and give to him that wants it, Luke 3. 11. And to neglect such Distribution is to be unfaithful Stewards, by misapplying our Masters Goods, and by detaining from our Poor Neighbour what God hath com­manded us to give him. Withhold [Page 58] not good from them to wham it is due, when it is in the power of thy hand to do it, Prov. 3. 27. From which Precept of Solomon I thus infer; That those Rich Men who refuse to relieve their Poor Bro­ther when it is in their power, they deny him his Due, and con­sequently are Ʋnjust.

3. Charity to the Poor is the most proper and principal expression of our Gratitude to God.

There is no Character so afflict­ing, as Ʋngrateful Wretch. In­gratum si dixeris, omnia dixisti. Call a man Ungrateful, and you cannot call him worse. If ye love them which love you, what thank have ye? for sinners also love those that love them. And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same, Luke 6. 32, 33. Even Sinners, the worst and vilest of men, will love those who do them good, and will acknowledge their Benefactors.

Now Almighty God is confes­sedly the most obliging, and the greatest Benefactor: Who daily loadeth us with hii benefits, Psal. 68. 19. And crowneth us with lo­ving kindness and tender mercies, Psal. 103. 4. All that we are, all that we have, all that we can hope for, is alone from his Boun­ty: It is he that hath made us, and not we our selves, Psal. 100. 3. 'Tis he that preserves us: For in him we live, and move, as well as have our being, Acts 17. 28. All the Comforts and Conveniences of our Lives, the Health of our Bo­dies, the Soundness of our Rea­son, the Competency of our E­states (for it is God that giveth power to get wealth) the Society of our Friends, nay, the very Earth which feeds and supports us, the Air we breathe, the Sun and Stars which by their benign Influence do chear and revive us, they are all his Creatures, and are made for our use.

But if the Blessings of this life do so sensibly affect us, how should we be transported with the Ex­pectations of the next? What unexpressible Kindness is it, that Rebels and Traytors should not only have their Pardon, but be taken into Grace and Favour, be admitted to the Dignity of being the Children of God, and Heirs of Salvation?

But could we look beyond the Vail, and take one single Glance at those Glories which are there prepared for those that love God; O! what Raptures would it raise in us; how would it enlarge our Souls towards our dear Redeem­er? What shall we render unto the Lord for all his benefits towards us? Psal. 116. 12. Nay, what shall we not render him? Shall we re­fuse him any thing, who hath gi­ven us all things, He that spared not his own son, but delivered him up for us all, how shall he not with [Page 61] him also freely give us all things? Rom. 8. 32.

Indeed our Goodness extends not to God, Psal. 16. 2. And a man cannot be profitable to his maker, Job 22. 2. All that we can pre­tend to do in this kind, is indirect­ly, in the Persons of his Poor Re­lations. Ye have the Poor with you always, and whensoever you will ye may do them good, Mark 14. 7. These are his Deputy-Receivers: And what we do or not do to these, he acknowledgeth as done or not done to himself. Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. And, Inasmuch as ye did it not to one of the least of these, ye did it not to me, Matth. 25. 40, 45.

So that to despise and contemn the Poor, is an Affront to their Maker. And to take no notice of them, but to reject their Petitions for God and Christ's sake, is a De­spight [Page 62] and Indignity to him who sent them. And to refuse by their hands to return some small Pit­tance of your Superfluities to Him, who is your Best Friend, and most Bountiful Benefactor, is the vilest Ingratitude.

4. Charity to the Poor is an Act of Prudence; and of great advan­tage to our selves: Because God who is faithful hath promised, That it shall most plentifully be rewarded, 1. In this Life. 2. The Life to come.

With respect to this Life, there are Three signal Advantages of a well regulated Charity. It is the best Expedient, 1. To Secure and Preserve an Estate. 2. To Im­prove and Increase an Estate. 3. To Bless and Sanctify an Estate.

1. A Charitable Distribution of your Wealth, is the surest Expedient to Preserve your Estate.

This the Covetous Misers; whose noted Motto is, To Have [Page 63] and to Hold, (and consequently to part with nothing) will hardly believe. But our B. Saviour, who hath assured them (if they durst but take his word) that it is more blessed to give than to receive, would easily convince them, That Charity is the best Tenure; and will continue a Name, and perpe­tuate a Family more firmly than all their Fines, and Vouchers, and Entails, (those Clenching Nails of the Law) can pretend to.

For alas! How slight a Title is a Legal Right? How slender Se­curity is the firmest Conveyance against Destructive Casualties?

Will you charm a Thief with Paper and Parchment? Or will it stop the devouring Flames, to tell them that you have an un­questionable Deed of Sale; and that this House which they are now ready to consume, is settled upon You and your Heirs for ever? Will an astonishing Earthquake, [Page 64] when God gives it a Commission to swallow up, be fix'd and firm at the Pleadings of your Learned Council? Will the Winds grow calm, and the Sea hush and be still; or a Roving Pyrate cease his Pursuit, because the Ship and its Cargo are the Property of its Owners? Do not these and such like Instances effectually convince you, That God's Providence is your best Insurance? Can any Power, less than his, preserve you from that Violence and Trea­chery, those Calamities and Dan­gers with which your Wealth is surrounded?

Think seriously upon it, and you will then confess, It is your Interest as well as Duty, by Acts of Charity to secure the Divine Protection, which alone is able to preserve your Estates. Blessed is he that considereth the poor; the Lord will deliver him in time of trouble. The Lord will preserve him, [Page 65] and keep him alive, and he shall be blessed upon the Earth; and thou wilt not deliver him unto the will of his Enemies, Psal. 41. 1, 2.

2. A Charitable Distribution is the best Expedient to Increase an Estate.

This doubtless will seem a Pa­radox to the Covetous World­ling: Whose Infidelity will not suffer him to comprehend, how an Addition can be made to an Estate by substracting from it For according to outward Sense and Apprehension, he who shall separate the Tenth, the Twentieth, or the Thirtieth, or any other Proportionable part of his Estate, and give it to the Poor; he must needs have so much less to Dis­pose of in any other Instance. So much less for his Family; so much less for his Pleasures; so much les for his Friend; so much less for any other Occasion. How then can Charity to the Poor in­crease an Estate?

Indeed to Sensual men, whose hope is in this Life, this may seem impossible; but it will appear ve­ry possible to him who Believeth. Solomon hath assured us, There is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to Poverty. The liberal soul shall be made fat: and he that watereth shall be watered also himself, Prov. 11. 24, 25. Upon which words, a Learned and Pious Prelate of our Church hath this Paraphrase. ‘You shall find here and there a man who Communicates readily and liberally to the necessities of others; and yet his Estate is so far from being impaired thereby, that it increaseth. When others, who are so saving that they will part with nothing, no not upon the most just occasions, do not thrive at all, but by one means or other become Beg­gars. Let not him therefore [Page 67] that bestows benefits, imagine thereby he shall be impoverish­ed; for it is the certain way to inrich himself: And the lar­ger his Charity is, and the more diffused for the refreshment of others, the greater abundance shall be poured on him, and the abler still shall he grow to do more Good. For he that gi­veth unto the Poor, shall not lack, Prov. 28. 27. i. e. He that re­lieves those that are in Want, shall be so far from wanting himself, that he shall thereby procure God's blessing to in­crease his Estate. And the rea­son’ of this increase is given, Prov. 19. 17. He that hath pity upon the Poor, lendeth unto the Lord: and that which he hath given, will he pay him again. i. e. He will repay him with Interest and Advantage.

And therefore, as the Apostle admonisheth, Let us not be weary [Page 68] in well doing: for in due season we shall reap, if we faint not, Gal. 6. 9. i. e. Be not discoura­ged, though you do not presently find the effects of your Charity, by an increase of your Estate, for in God's due time your Libe­rality shall be rewarded. But then you must not faint; you must not be weary in well doing; you must not suspect the truth of God's Promises; but must pa­tiently wait his time for the ful­filling of them.

3. Charity will Bless and San­ctify an Estate. i. e. A charita­ble Distribution of a Proportiona­ble Part of our Estates, will qualify us to enjoy the rest with Satisfaction and Comfort.

Give Alms, and behold all things are clean unto you, Luke 11. 41. Alms are the First-fruits of our Estates, and as such are the Lord's Property. Which being duly offered to the Lord, will [Page 69] Sanctify all the rest of our Estates, and give a relish to all our En­joyments. But if we withhold this Portion from the Poor (to whom the Lord hath command­ed it to be given) it will pollute and prophane all our Estate; and it will render the fruition of it sowre and unsavoury to us. The Blessing of the Lord maketh rich, and he addeth no sorrow with it, Prov. 10. 22. There are many ways and methods to be made Rich; but when an Estate is procured, by the Blessing of God upon our lawful endeavours; and is moderately used, and Cha­ritably Distributed; such an E­state is enjoyed without anxious Thoughts, and perplexing Cares. Therefore I command thee, saying, Thou shalt open thine hand wide unto thy Brother, to thy Poor and to thy Needy, in thy land.—Be­cause that for this thing the Lord thy God shall bless thee in all thy [Page 70] works, and in all that thou put­test thine hand unto, Deut. 15. 10-11,

He shall Bless thee, not only by giving thee good success in all thy lawful and prudent Un­dertakings; but he shall Bless thee, in a comfortable enjoyment of all thy Portion.

I have now briefly suggested, How, or in what manner Cha­rity shall be rewarded in this Life. It will 1. Preserve. 2. In­crease. 3. Sanctify an Estate. But

II. The highest and most pres­sing Motive to Charity, is the comfortable Assurance, that it shall be rewarded in the Life to come.

This is the hope and expecta­tion of all good Christians. And if this will not make the Vile Person to be liberal, and the Churle to be bountiful (in the Prophet's language, Isaiah 32. 5.) If this will not open both the Hand and Heart of the most Gripple Wretch, [Page 71] I am then discouraged from any further enlargement. But I much hope, what I am now to say will not be rejected: But may, through God's Blessing, be effe­ctual and convincing.

And First, I must desire you to consider, O ye Great and Weal­thy Men, that you are frail and mortal as well as others. That after a very short time your thread will be spun out. And then (as an Excellent Person doth admo­nish you) ‘You shall be rifled, and quite stript of all; you shall be laid out stark naked, as when you came into the World; you shall not carry with you one grain of your glistering Metals, or one rag of your gaudy Stuff. Your stately Houses, your fine Gar­dens, and your spacious Walks, must all be exchanged for a close Hole under ground; you must for ever bid farewel to your Pomps and Magnificences; to [Page 72] your Feasts and Jollities; to your Sports and Pastimes. Not one of all your numerous and splendid Retinue, no Compani­on of your Pleasures, no Admi­rer of your Fortune, no Flat­terer of your Vices can wait up­on you: But desolate and unat­tended you must go down in­to the Chambers of Darkness. V. Barrow's Bounty to the Poor, p. 160.’

Being thus convinced that you must certainly Die; the next Thought is to consider (and it is a weighty Thought) Whither are you going, when you leave this World? Into what unknown Regions is your next remove? And then, since Persons of your Figure do love to be well trea­ted, 'tis methodical to enquire, What kind of Entertainment are you then to expect? What Pre­parations have you made for your Reception there? In your Pro­gress [Page 73] or Journey, you give no­tice of your approach to such or such a place; and send your Harbingers before, to make Pro­vision for you, that so you may be received with Decency, and according to your Quality.

Let us now examine, Whe­ther you are as wise for the Life to come, as you are for this.

We are all Strangers in this World, and have here no conti­nuing City: But as Pilgrims and Sojourners are Travelling to a better Countrey. Now those who Travel into Foreign Parts, do either send some Effects before them, or else do carry along with them Bills of Credit, which they take up in the Coin or Commodities of those Countries, as they have occasion. Indeed in this World, Money answereth all things. But there is some­thing else which answereth all [Page 74] things in the next. viz. Alms and Charitable Distributions. These are our Exchange for the other World, and the Bills and Effects we are to send before us. These (in the Traders Language) are such Bills, as will certainly be ac­cepted. Or (in Scripture Phrase) shall be recompensed at the Resur­rection of the Just. By thus gi­ving Alms, you provide your selves Bags which wax not old; a treasure in the heavens that fail­eth not, where no Thief approach­eth, neither moth corrupteth, Luk. 12. 33. By this faithful usage of the Mammon of unrighteousness, you make your selves friends, that when ye fail (when you Die, and leave your Earthly Wealth) will receive you (will cause you to be received) into everlasting Habitations.

For when the Dead shall be raised (to express my self in the moving Rhetorick of a Learned [Page 75] Prelate) and all the inumerable 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 Intercessors 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 Oppressor; that had pity on our Children, and gave them good Education when they were left poor, distressed, fatherless Infants. V. Bi­shop Chichester's Profitable Cha­rity, p. 20. O! what reviving Raptures will it then raise, to hear their Saviour and their Judge to make this Reply; In as much as ye did it to the least of these my Brethren, ye have done it unto me. Come therefore ye Blessed of my Father, inherit the Kingdom [Page 76] prepared for you, from the founda­tion of the world.

This is the Blessed Reward of a well Regulated Charity. And God grant that by doing Good; by being rich in good Works; by being ready to distribute, and wil­ling to Communicate to the ne­cessities of Others; you may lay up in store for your selves a good foundation against the time to come, and may lay hold on Eternal Life.

I much hope, that you are now fully convinced of the ne­cessity of this Duty. The Pre­cepts of Charity are so plain, and so often repeated in the H. Scriptures; so pressingly infor­ced by such just and reasonable Considerations, that the most tenacious Wretch must needs be convinced in his Judgment, that it is both his Interest and his Duty, To be Charitable and do Good.

But notwithstanding all this, or whatever else can be said on this Subject; if either the Sug­gestions of Satan (who envies the happiness of Mankind), or the clamours of disatisfied Rela­tions (who like Vultures wait for their Prey) I say, if either of these can divert the Covetous Miser from doing Good, they will not fail to furnish him with such Pleas and Excuses as these.