The idle-poor secluded from the bread of charity by the Christian law. A sermon preached in Boston, before the Society for Encouraging Industry, and Employing the Poor. Aug. 12. 1752. / By Charles Chauncy, D.D. ; [Two lines from Solomon] Chauncy, Charles, 1705-1787. Approx. 49 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI : 2009-04. N05392 N05392 Evans 6827 APW6741 6827 99012883

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Early American Imprints, 1639-1800 ; no. 6827. (Evans-TCP ; no. N05392) Transcribed from: (Readex Archive of Americana ; Early American Imprints, series I ; image set 6827) Images scanned from Readex microprint and microform: (Early American imprints. First series ; no. 6827) The idle-poor secluded from the bread of charity by the Christian law. A sermon preached in Boston, before the Society for Encouraging Industry, and Employing the Poor. Aug. 12. 1752. / By Charles Chauncy, D.D. ; [Two lines from Solomon] Chauncy, Charles, 1705-1787. Society for Encouraging Industry and Employing the Poor. 26, [2] p. ; 19 cm. (8vo) Printed by Thomas Fleet,, Boston: : 1752. Half-title: Dr. Chauncy's sermon preach'd before the Society for Encouraging Industry, and Employing the Poor. Aug. 12. 1752. "The reasons for forming the society, to whom the preceeding sermon was preached, as originally published by themselves."--p. 23-26.

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eng Poor. Charities Sermons -- 1752. 2007-09 Assigned for keying and markup 2007-10 Keyed and coded from Readex/Newsbank page images 2008-02 Sampled and proofread 2008-02 Text and markup reviewed and edited 2008-09 Batch review (QC) and XML conversion

Dr. Chauncy's SERMON Preach'd before the Society For encouraging Induſtry, AND employing the Poor.

Auguſt 12. 1752.

The Idle-Poor ſecluded from the Bread of Charity by the Chriſtian Law. A SERMON Preached in BOSTON, before the Society for encouraging Induſtry, AND employing the Poor., Aug. 1 . 1752.

By Charles Chauncy, D. D.

Drowſineſs ſhall clothe a Man with Rags: But the diligent Hand maketh rich.

SOLOMON.

BOSTON: Printed by Thomas Fleet, 1752

The Idle-Poor ſecluded from the Bread of Charity by the Chriſtian Law. 2 Theſſalon. 3.10.

—This we commanded you, that if any would not work, neither ſhould he eat.

THE Law of Love is, in a ſingular and diſtinguiſhing Manner, the Law of Chriſtianity. This is MY Commandment, ſays our Saviour, that ye love one another. And again, A NEW Commandment give I unto you, that ye love one another. And yet again, By THIS ſhall all Men know that ye are my Diſciples, if ye have Love one to another. And by this were the firſt Chriſtians diſtinguiſhed from other Men, and known to be the Diſciples of Jeſus Chriſt. And they diſcovered their Benevolence, not in Word only, neither in Tongue, but in Deed and in Truth; never forgetting to do good and communicate, as they had Opportunity. They did not judge, they could ever do too much, in a Way of Charity, for the Relief of the poor and needy.

And no Inconvenience, one would think, could ariſe from the Liberalities in which they abounded. And yet, it was owing to this, in part at leaſt, that among thoſe who took upon them the Name of Chriſtians, there were ſome who indulged to Idleneſs; either not working at all, or not with a becoming Diligence.

Of this Character there ſeems to have been a conſiderable Number among the Chriſtians at Theſſalonica. The extraordinary Charities, common in that Day, might encourage thoſe, who were before diſpoſed to be idle, to neglect the Buſineſs of their proper Callings. The Hope of having their Wants ſupplied, by the Bounties of their Chriſtian Friends and Neighbours, might inſenſibly ſlacken their Diligence, and betray them into an indolent inactive way of Life.

But, from whatever Cauſe it might ariſe, Idleneſs was the Fault too prevalent among the Theſſalonian Chriſtians. The Apoſtle Paul ſeems to be concerned about it; and is particular in his Care to do whatever might be proper to correct and amend it. And to this Purpoſe it was, that, among other Things, he ſpake the Words of my Text, This we commanded you, that if any would not work, neither ſhould he eat. In diſcourſing to which Words I ſhall endeavour the following Things.

I. I ſhall ſay what may be proper to aſcertain the true Senſe of the Command, If any will not work, neither ſhall he eat. II. I ſhall mention a few Things, as the Time will allow, to juſtify the Wiſdom and Reaſonableneſs of the Command. III. And, Finally, I ſhall apply what may be offered to the Occaſion of our being now together.

I. I am to explain the Command in my Text, If any will not work, neither ſhall he eat.

Some perhaps may think, that it ought to be interpreted univerſally, as extending to all, the Rich, as well as the Poor; inſomuch that they ought neither of them to eat, if they will not work. But ſuch an Interpretation does not fall in with the Deſign of the Apoſtle in this Place. For he is here ſpeaking, not of thoſe who are able, without Labour, to maintain themſelves; but of poor People, who, if they won't work, muſt have their Expectations of Relief from the Charities of others.

Not but that it is a ſhameful Thing for any to eat the Bread of Idleneſs. If Perſons poſſeſs ever ſo great an Abundance, this gives them no Licence to be lazy. They may indeed reaſonably exempt themſelves from the lower and more ſervile Parts of Buſineſs: But ſtill they ought not to be idle. Indulged habitual Idleneſs is a Reproach to any Man, whether he be high or low, rich or poor. We were made for Buſineſs. Both our Souls and Bodies are ſo conſtituted, as that Exerciſe is a great and neceſſary Means to keep them in an healthful and vigorous State; and without it we ſhall ſoon contract a ſtrange Hebetude of Mind, as well as Inability of Body to all the Functions of Life. If the great and rich would but thoroughly realize this, it might happily tend to leſſen their love of Eaſe, and put them upon Activity and Diligence in the Employment of their Time and Powers to ſome or other of the valuable Purpoſes of Life.

But the Rich, as I ſaid, are not the Perſons the Apoſtle has here to do with, but the Poor; whoſe Circumſtances in the World are ſuch as that, if they won't work, they have nothing to depend on but the Charities of their Friends and Neighbours. And it is with reſpect to this kind of Perſons, in ſpecial, that the Apoſtle has commanded, if any will not work, neither ſhould he eat.

And the Manner in which he has worded the Command is obſervable, and clearly aſcertains its true Meaning. If any WILL not work. Thoſe that will not work, not thoſe that cannot, are the Perſons here pointed out. Such among the Poor as are willing to work, but can't get Employment, are not the Perſons ſecluded from the Bread of Charity. Neither are they reſtrained from eating of this Bread, who would be willing to work, but are incapable of Labour, by Reaſon of Sickneſs, or Lameneſs, or the Decays of an infirm old Age.

As for diſabled Perſons, it was never the Deſign of the Apoſtle to command, that, if any would not work, neither ſhould they eat. No; tho' their Incapacity for Labour was brought upon them by their own Follies and Vices. It is very unhappy indeed when this is the Caſe, as, God knows, it too often is. And ſuch Perſons have infinite Reaſon to look back upon their paſt mad and ſinful Conduct with Grief and Shame: But yet, if they are really unable to do any Thing, in a way of Labour, towards their own Support, they are by no means to be neglected. They are, in common, with other diſabled Perſons, the proper Objects of Charity, the Poor of this World, concerning whom it is the Will of God, that they ſhould be pitied and help'd. And the Rich ſhould look upon themſelves obliged to ſhew Compaſſion towards them. If any ſhould ſee a Brother or Siſter, of this Character, naked, and deſtitute of daily Food, they ſhould not only ſay to them, depart in Peace, be ye warmed and filled, but give them thoſe Things which are needful to the Body; ſuiting their Charities to their particular Wants and Circumſtances.

But we are under no ſuch Obligations with reſpect to the other Sort of poor People, thoſe who can work, but won't; who may have Work to do, and have Activity of Body to do it, but no Will to employ themſelves in Labour. Concerning theſe Poor, it is the Command of an inſpired Apoſtle, that they ſhall not eat, i. e. ſhall not be maintained at the Charge of others; ſhall not live upon the Charities of their Chriſtian Friends and Brethren.

Some, perhaps, may think this a very unreaſonable Command. Doubtleſs, it will be complained of as hard and ſevere by the indolent and lazy among the Poor. But it is really one of the moſt equitable Commands; a Command founded on ſo much Reaſon and Juſtice, yea, and Goodneſs too, that not a Word can fairly be objected againſt it. And this leads me, as was propoſed,

II. In the ſecond Place, to ſay what may be thought ſufficient to juſtify this Command of the Apoſtle, and point out its Reaſonableneſs, Equity and Goodneſs. And the following Things may be briefly offered to this Purpoſe.

I. The eſtabliſhed Laws of Nature are ſuch as render it impoſſible, that Mankind ſhould be ſupported, if they are generally lazy. Our Bodies are ſo made as conſtantly to require Food and Raiment: Nor can theſe Neceſſaries be ſupplied but by Labour. The Conveniencies and Comforts of Life are more numerous, and require ſtill greater Care and Pains. The Almighty, it is true, if he had ſeen fit, could have maintained the humane Race, without the Concurrence of any Endeavours of their own, by making Nature ſo rich and fruitful, in every reſpect, as to have rendered Art uſeleſs, and Induſtry ſuperfluous. But he has ordered Matters otherwiſe; and, no doubt, for wiſe and good Reaſons. Our Food does not ſpring out of the Earth without Culture; neither does our Raiment naturally grow on us, as it does on the inferiour Creatures. The Birds of the Air ſow not; neither do the Lillies of the Field toil or ſpin: But we are obliged to do both. The eſtabliſhed Order of Nature is ſuch, as that, if we don't, we muſt unavoidably ſuffer, if not periſh, for want of Food to eat, and Raiment to put on.

Now if Labour is thus neceſſary for the Support of Life, it is contrary to all Reaſon, that thoſe ſhould eat the Bread of Charity who won't work, while yet they have Ability therefor. What Right have the lazy and indolent, who are both healthy and ſtrong, to live on the Fruits of other Men's Labour? Wherein lies the Fitneſs of this? If without Labour the World can't ſubſiſt, for any to ſit idle, depending upon a Supply from other Man's Induſtry, is certainly incongruous to an high Degree. Why ſhould ſome Men labour and toil to get Bread for thoſe who are as able to work as they are, but chuſe rather to ſpend their Time in doing nothing? The Suppoſition is abſurd. It is not fair; it ſavours neither of Reaſon nor Juſtice, that the diligent and laborious ſhould, by their Bounties, relieve the Wants of thoſe, who are poor and needy, not thro' Incapacity for Bodily Exertions, but becauſe they are ſluggiſh and idle.

2. The poſitive Will of God has appointed Labour the Means in order to a Livelihood in the World. To this Purpoſe are thoſe Words of the Almighty, which, tho' originally directed to Adam, are yet obligatory upon all his Poſterity, Gen. 3.19. In the Sweat of thy Face thou ſhalt eat Bread, 'till thou return to the Ground. As this Appointment of Heaven was publiſhed after the Fall of Man, and as a Puniſhment for Sin, it ſhould ſeem as tho' humane Labour had but an ignoble Original. And ſo it had, is conſidered as to Kind and Degree: But as to the Thing it ſelf, it was as truly the Requirement of God from Man in his innocent, as in his lapſed State. Even Adam in Paradiſe was not ſo wholly provided with every Thing by the ſole Bounty of Nature, but that it was neceſſary he ſhould be employed in Labour. We therefore read, not only that he had Work to do in his innocent State, but what it was, namely, to dreſs and keep the Garden of Eden, Gen. 2.15. If therefore Sin had not entered into the World, Men would not have lived without Labour; tho' it would have been of a nobler Kind, and in a leſs Degree. In theſe reſpects, Sin has made a difference. We muſt now ſweat and toil. Nature calls for this Sort of Labour, and will not furniſh us, upon any lower Terms, with ſuch of her good Things as we ſtand in need of: And it is the expreſs Will of God, that, in this Way, we ſhould earn our Bread. Laborious Diligence is the Means by which he has ordained we ſhould ſupply ourſelves with Food, and other Neceſſaries of Life.

If any therefore indulge to Idleneſs, who have Ability for Labour, they virtually ſet aſide the Method God has been pleaſed to direct to, and enjoin, in order to their being ſupported in Life. And is it reaſonable they ſhould be maintained in any other? Is it fit, if Men won't work, when they can, that a different Way, from what the Wiſdom of God has inſtituted, ſhould be taken for their Supply with Bread? And yet, by ſupporting the needy in Idleneſs, we conſtructively oppoſe the Appointment of God, and ſubſtitute a Method for their Maintenance of our own deviſing. And is this reaſonable? Can it be juſtified? Ought Perſons to be maintained in plain Contempt of the Conſtitution of God?

I am ſenſible, it has ſometimes been pleaded, that, however it might be in former Days, the Cares of Religion now, in a great Meaſure, ſuperſede the Affairs of the World; inſomuch that if Men neglect their temporal Buſineſs, provided they do it that they may have Time to attend on the Spiritual Concerns of their Souls and another World, they ought to be conſidered and helped; and that it is a Chriſtian Duty to ſupport ſuch pious Perſons upon the Bread of Charity.

A ſpecious Pretence this for Idleneſs, in contempt of the Government of God; but a very poor one; as being founded on intirely wrong Notions of the Chriſtian Religion, which requires its Profeſſors, not only to mind the Things of another World, but the Affairs of this alſo. And it is particularly obſervable, Chriſtianity is ſo far from allowing Men to be ſlothful in the Buſineſs of their proper Callings, that it has reinforced the Law of Labour given to Adam, and in him to all Mankind, by adopting it into its Scheme of Morals. Says Paul, the Apoſtle of Jeſus Chriſt, addreſſing himſelf to the Theſſalonians, and in them to all Chriſtians, We command and exhort, by our Lord Jeſus Chriſt, that with Quietneſs they work, and eat their own Bread; as we read in the 12th v. of my Context. Very obſervable is the Manner, in which theſe Words are delivered, We command, and exhort, by our Lord Jeſus Chriſt. He does not ſatisfy himſelf with exhorting only; but he commands. And he does it by our Lord Jeſus Chriſt, i. e. by his Authority, as commiſſioned, and empowered by him. So that whoſoever, in this Article, deſpiſeth, deſpiſeth not Man, but God; for here the Contempt does finally terminate, as our Saviour himſelf has taught us, in Luke 10.16. He that deſpiſeth you, deſpiſeth me; and he that deſpiſeth me, deſpiſeth him that ſent me.

Induſtrious Labour is therefore the Law of Chriſtianity. Inſtead of altering this Method appointed by God, from the Beginning, for the Support of Life, the Goſpel has confirmed it. So that Idleneſs is a Reflection upon the governing Wiſdom and Authority of God under the Chriſtian, as well as former Diſpenſations. And to ſupport Man in Sloth, tho' they ſhould diſguiſe their Guilt under the Cover of the moſt pious Pretences, is a virtual ſetting up our own Wiſdom in oppoſition to the Wiſdom of God, and ſubverting the Method he has eſtabliſhed, both in the nature of Things, and by poſitive Revelation, for the ſupply of Mankind with the Neceſſaries and Conveniences of Life.

3. The Command, in my Text, is founded on the publick Good. For there cannot be a flouriſhing People, without Labour. It is by Improvement in Arts and 〈◊〉 that they muſt grow in Wealth, and Power, and become poſſeſſed of the various Emoluments tending to the Benefit and Pleaſure of Life; and theſe Arts take their Riſe from, and are carried on by, the Induſtry of particular Perſons. And this is ſo evident, that while ſome Nations have increaſed in Riches, and Grandeur, and Power, by being induſtrious, tho' great Obſtacles, and diſcouraging Difficulties have ſtood in the Way; others, thro' Sloth and Indolence, have been kept low, and ſunk in Oblivion, tho' under great natural Advantages to have got into flouriſhing Circumſtances: Or, it may be, they have become a Prey to other more active and enterpriſing Nations, who knew how to make a better Uſe of their Advantages. And the Truth is, the natural Advantages a People are favoured with, whether for Huſbandry, Navigation, Fiſhery, Manufactures, or any other Source of Wealth, will be, in a great Meaſure, loſt, and, as it were, thrown away upon them, without Labour and Induſtry, in making a wiſe and good Uſe of them.

The Athenians were ſo ſenſible of this, that Idleneſs, in that State, ſubjected the guilty Perſon, whoever he was, to a Proſecution at Law, as an Injury to the Common-Wealth: And they made Inquiry of each Man and Woman, quâ Arte ſe Alerent? By what Trade they ſupported themſelves? And ſo long ago as the Days of Pharoah, it was taken for granted that a Man could not be without ſome Occupation, or other. Hence that Queſtion of his to Joſeph's Brethren, upon their coming into Egypt, Gen. 47.3. What is your Occupation?

The Law, in my Text, is therefore connected with the publick Good; as it tends to encourage Induſtry, by reſtraining us from Diſtributions to the lazy and ſlothful. And it is indeed a great Hurt to a Community, when private Perſons diſpenſe their Charities to ſuch, among the poor, as keep themſelves ſo by an Indulgence to Idleneſs, while yet they are able to work. For the Public loſes the whole Benefit of the Labour of thoſe, who are thus ſupported in Idleneſs; and not only ſo, but is liable to ſuffer all the Inconveniencies which are to be looked for, in Conſequence of their indulging to Sloth, and doing nothing.

And it is obſervable, the Apoſtle had it particularly in his View to guard againſt theſe public Inconveniencies, when he gave the Command in my Text. Hence he adds, in the Words that immediately follow, giving the Reaſon, at leaſt one Reaſon of the Command, For we have heard, that there are ſome among you which walk diſorderly, working not at all; but are Buſy-bodies.

You obſerve, theſe Perſons who did not work, and were the Occaſion of the Command in the Text, were diſorderly. And this, in a Senſe, is always the Caſe. Whenever Perſons are idle, they are diſorderly: For an idle Life is, in the whole of it, a Diſorder. It ſubverts the Order God has eſtabliſh'd for the Support of Mankind, and would introduce another Method of Livelihood than that, infinite Wiſdom has contrived and appointed.

Nor is this the only Senſe in which idle Perſons are diſorderly. They are too often Tempters to others to neglect their Buſineſs. Having none of their own, and being inclined to none, they endeavour to find, or, if they can't do that, to make Perſons as idle as themſelves, to the great Detriment of the Public, and, many Times, the intire Ruin of their Companions in Sloth. And who are ſo much noted for the moral Diſorders of Lying and Stealing, as thoſe who have ſettled into an Habit of Lazineſs? Their Lazineſs reduces them to Straits and Difficulties; and theſe, as the readieſt and eaſieſt Way to ſupply their Wants, put them upon deceiving the kind and charitable by artfully invented Falſhoods, or elſe upon ſecretly robbing them of their Money, or their Goods. And who more given to Tipling than the Perſons who have accuſtomed themſelves to Idleneſs? The Drones in a Place are commonly the People who doze away their Time and Senſes over their Cups. There are indeed no Diſorders, but the idle are liable to them; and their Danger lies in their Idleneſs. Were they diligently employed in Buſineſs of one Kind or another, their Thoughts and Time would be properly taken up; but having ſettled into a Temper inclining them to ſit idle and do nothing, they lie open to every Temptation, and are in danger of being betrayed into moral Diſorders of every Kind.

And theſe idle Perſons were not only diſorderly, but Buſy-bodies. We hear there are ſome who work not at all, but are Buſy-bodies. This may ſeem an Inconſiſtency; but it is moſt commonly the Truth of the Caſe. None more ready to buſy themſelves in other Men's Matters, than thoſe who neglect all Buſineſs of their own. Not minding their own Affairs, they have Leiſure, and generally Inclination, to intrude into other Men's. Hence that Character of ſome, in the Apoſtolic Times, They learn to be idle; wandring about from Houſe to Houſe; and not only idle, but Tatlers alſo, and Buſy-bodies, ſpeaking Things which they ought not. 1 Tim. 5.13. And none indeed are, uſually, more free with their Tongues than idle Perſons; none wander more about from Houſe to Houſe; none are more ready to meddle in Things which don't belong to them; acting in the Sphere of others, tho' they won't in their own. And I need not ſay that this intermeddling in other Men's Concerns, greatly tends to public Hurt;—for it kindles Contention, creates Feuds and Animoſities; and is indeed a main Scource of that Variance and Strife, which diſturb the Peace of Society.

And is it any Wonder, when Idleneſs is connected with ſuch Damage to the Public, which might be as much benefitted by Induſtry, that we ſhould be reſtrained from ſupporting thoſe who won't work, thro' Slothfulneſs of Diſpoſition? It is certainly a moſt reaſonable Reſtraint: And the Command that lays it, is ſo far from being hard and unjuſt, that it kindly and equitably conſults the public Good. And it is an Honour to the Chriſtian Religion, that it can boaſt of this, and a great many other Commands, which, the more critically they are examined, the more wiſe and equitable they appear to be.

4. The Command we are conſidering is admirably adapted to promote private as well as public Good. For induſtrious Labour is the Way for Individuals, as well as Communities, to thrive and flouriſh. Men, it is true, may come to the poſſeſſion of Wealth by Inheritance. But Wealth, even in this Caſe, was originally the Purchaſe of Labour; and it is only in this Way, that it can be improved to Advantage. Idleneſs naturally tends to Waſte, and will, in Time, reduce the greateſt Eſtate to nothing. But however it be as to Men of Subſtance, thoſe, who have their Fortunes to make, muſt certainly take Pains. They may as well expect to be learned without Study, as to be rich without Diligence. If a Man's Circumſtances are low, he can riſe and proſper in no other Way, but that of Induſtry. To this Purpoſe are thoſe Proverbs of Solomon, Ch. 10. v. 4. He becometh poor that dealeth with a ſlack Hand: But the Hand of the diligent maketh rich. And in the 12th Ch. v. 24. The Hand of the diligent ſhall bear Rule: But the ſlothful ſhall be under Tribute. And ſo neceſſary an expedient is Diligence in order to Wealth, that if Men are idle, they will unavoidably be poor. Hence that Obſervation of the wiſe Man, Prov. 23.21. Drowſineſs ſhall clothe a Man with Rags. And again, Ch. 24.30.31.34. I went by the Field of the ſlothful, and by the Vineyard of the Man void of Underſtanding: And lo, it was all grown over with Thorns, and Nottles had covered the Face thereof, and the Stone-wall thereof was broken down. —So ſhall thy Poverty come as one that travelleth, and thy Want as an armed Man. And it is obſervable, one of the Arguments the Apoſtle Paul uſes, to enforce the Duty of Labour, upon the ſlothful among the Theſſalonians, is its Tendency to ſupply their Wants, ſo as that they ſhould have no lack of outward good Things. 1. Theſſ. 4.10, 12. We beſeech you, Brethren, to do your own Buſineſs, and to work with your own Hands— that ye may have lack of nothing. Induſtrious Labour is, you ſee, in the Apoſtle's Opinion, an effectual Expedient to prevent Want. If Perſons are idle, they may expect to be needy: Whereas, if they do their own Buſineſs, and work with their own Hands, they will have lack of nothing; nothing for their Supply either with Neceſſaries or Conveniencies.

It is therefore for every Man's private Intereſt, that the Apoſtle has commanded, if any will not work, neither ſhall he eat. And indeed charitable Donations, ſupplying the needy without Labour, inſtead of being a Kindneſs, is a real and great Diſſervice to them; as it tends to ſettle them in Idleneſs. For if idle People find, that they can be ſupported by the Charities of others, inſtead of employing themſelves in Labour, they will indulge to Sloth, 'till it becomes their habitual permanent Temper; than which there is not a more certain Preſage of their Ruin For Idleneſs naturally and powerfully tends to keep Men in Poverty, or to reduce them to it. If they are low in the World, it will unavoidably keep them ſo: and if they poſſeſs Eſtates, it will ſoon waſte them away, or ſink them into nothing. Nor is this the only bad Effect of Idleneſs. It has a ſtrange Influence to enfeeble the Powers both of Mind and Body, and render Men uſeleſs to themſelves as well as others. Beſides all which, it is the great Inlet to all manner of Wickedneſs, and tends to corrupt Men's Morals, and make them Scourges to themſelves, as well as Plagues to Society. It is therefore a real and great Hurt, not only to the Publick, but to private Perſons, individually conſidered, to ſupport them in Sloth; and the Command, in my Text, reſtraining us herefrom, is therefore an Inſtance, not of Severity, but of Love and Kindneſs to them.

I have now ſaid what may be thought ſufficient to juſtify the Apoſtle's Command, by ſhewing that it is ſo far from being arbitrary and unreaſonable, that it is connected, in the Nature of Things, with the Good of Mankind, conſidered both individually, and as coaleſcing in Society, and carries in it all the Marks of Fairneſs, Equity, and Goodneſs.

III. It remains now, in the laſt Place, that I make ſome ſuitable Application of what has been diſcourſed.

And, was it upon another Occaſion, I ſhould beſpeak the poor, thoſe among them eſpecially who are idle, in the Language of the Apoſtle, in the Verſe but one following my Text, exhorting and commanding them by our Lord Jeſus Chriſt, that with quietneſs they work, and eat their own Bread:—But conſidering the Deſign of our being together at this Time, with the Character of the Perſons here convened, it may be more proper to confine my Diſcourſe to the rich; who are as truly concerned in the great Goſpel Command we have been illuſtrating, as the poor.

You are hereby, my Brethren, reſtrained as to the Diſtribution of your Charity; not being allowed to diſpenſe it promiſcuouſly, but obliged to take due Care to find out ſuitable Objects; diſtinguiſhing properly between thoſe needy People who are able, and thoſe who are unable, to employ themſelves in Labour.

You can ſcarce be too liberal in your Charities to thoſe, who, in the Providence of God, are reduced to Straits, not thro' Slothfulneſs, but real Incapacity for Work. The Chriſtian Law, requiring Charity, was made with a ſpecial View to this Kind of needy People: and you may, under no Pretence, ſhut up the Bowels of your Compaſſion againſt the Cry of their Wants. Charity is the Way, the infinitely benevolent God has ordained for the ſupply of their Neceſſities. And you ſhould be ready, in this Way, to miniſter to their Relief, according to your Ability, and as you have Opportunity. But it is ſuperfluous to urge you upon this Head; for, as touching charitable Miniſtrations to the truly neceſſitous, we may even boaſt of this Town. The good Lord reward into their Boſom, an hundred fold, all the Kindneſſes they have ſhewn to the diſtreſſed, eſpecially in the late Day of general Calamity.

But tho' you can't be too generous in your Charities to the poor, yet, as I ſaid, you muſt take Care to diſtinguiſh between them. For as to them who can, but won't, work; who have Ability for Labour, but no Diſpoſition, you are reſtrained from ſupporting them in Idleneſs. The Command in my Text is plainly a Statute of Heaven, tying up your Hands from Charitable Diſtributions to the ſlothful poor. And, ſo far as appears to me, it would be an evident Breach of the Law of the Goſpel, as well as of Nature, to beſtow upon thoſe the Bread of Charity, who might earn and eat their own Bread, if they did not ſhamefully idle away their Time.

This, if I miſtake not, is both a ſeaſonable and important Truth; and if it were duly attended to, there would not be ſo much miſplaced Charity, as that certainly is, which is given to meer Drones. Many ſuch there have been among us; and perhaps it may be too much owing to the undiſtinguiſh'd Kindneſs and Compaſſion of the Benevolent, that they have ſo increaſed upon us, to the great Detriment of the Public; which is intirely deprived of the Labour of great Numbers, who, inſtead of living upon the Charity of others, might eat their own Bread. It is to be hoped, there will be a better Care taken upon this Head for the Time to come; and the rather, as there is now a Way wherein the charitably inclined may be aſſiſting even to the ſlothful among the poor. They may be thus helpful to them by their Donations to ſtrengthen the Society, not long ſince formed, for encouraging Induſtry, and employing the Poor.

My Text evidently countenances the formation of ſuch a Society; the Deſign whereof is one and the ſame with that of the Apoſtle Paul, who delivered the Command contained in it, viz. the putting poor People, who are able, upon maintaining themſelves by their own Labour and Induſtry, conformable to the Conſtitution of Nature, and the Appointment of God from the beginning of the World.

And in what more proper Way can we ſhew Kindneſs to the poor of this Sort, than by contributing to ſuch a generous Deſign of ſetting them to Work, that with quietneſs they may Labour, and, as the Fruit thereof, eat their own Bread. We ſhall herein concur with the infinitely good God himſelf, who does not give Men Food and Raiment, and other Neceſſaries immediately from Heaven, but by adding his Bleſſing to their laborious Induſtry.

As this Society has not ſubſiſted for any long Time, it cannot reaſonably be ſuppoſed, they ſhould have accompliſhed any great Things: And yet, more a great deal has been effected, than Strangers to the Execution of their Scheme may be ready to imagine. According to the Information I have received, ſome thouſands of Yards of good Linen Cloth have been already fitted for Market; a Specimen whereof, you have there before your Eyes. And it is eaſy to determine, that, in order to this, Employ muſt have been given to a very conſiderable Number of Labourers, in raiſing Flax, in preparing it for the Wheel, in ſpinning it into Thread, and then in weaving it into Cloth. Some hundreds of Women and Children have, by this Means, been kept at Work, whereby they have done a great deal towards ſupplying themſelves with Bread, to the eaſing the Town of its Burthen in providing for the poor. And, as one good Effect of the ſetting up this Linen Manufacture, it may with Truth be ſaid, there is now to be found, in the Town, many a virtuous married Woman, and young Maiden (ſome Inſtances whereof are there preſented to your View) who may be characterized in the Words of Solomon, She ſeeketh Flax, and worketh willingly with her Hands. She layeth her Hands to the Spindle, and her Hands hold the Diſtaff. She maketh fine Linen, and ſelleth it to the Merchant.

Perhaps, ſcarce any Deſign of this Nature has afforded a more hopeful Proſpect in its Beginning, notwithſtanding its Interruption, for a conſiderable Time, by the late general Prevalence of the Small-Pox; and, if duly encouraged, and vigorouſly proſecuted, there is good Reaſon to think, it will ſoon become extenſive in its Uſefulneſs; finding Employ for great Numbers, eſpecially among the Female Poor, both Women and Children, and by this Means enabling them to aſſiſt in the ſupport of the Families to which they belong, to the great Advantage of the Community. It is indeed a Scheme, ſo far as I am able to judge, well calculated to promote Induſtry, and, its Companion, Frugality; than which nothing will more powerfully tend to deliver us from that Poverty to which we are reduced by our Idleneſs and Extravagance. And every one concerned for the Good of his Country muſt be ſenſible, it is high Time to lend an helping Hand towards the bringing into Effect every wiſe Projection to raiſe us out of the low Condition we are in, and make us a flouriſhing People.

It will, perhaps, be urged by ſome, that the ſetting up the Linen Manufacture is too great an Undertaking for ſo poor and ſmall a People, and an unwiſe one, at this Time, when the Price of Labour runs ſo high. But as poor and ſmall as we are, we need Linen of moſt Sorts, and can't do without it. And if, notwithſtanding the high Price of Labour, we can make it ourſelves ſo as that it ſhall turn out cheaper than if we imported it from abroad, as it is now known by Experience that we can, it is certainly a Point of Wiſdom to do ſo: And the rather, as thoſe may be employed, to good Purpoſe, in this Branch of Buſineſs (Children in particular) who have hitherto been ſuffered in a great Meaſure, to ſpend their Time too much in Idleneſs. And it ought farther to be conſidered, there is no Manufacture our Soil and Climate are better ſitted to encourage the ſetting up, and endeavouring to cultivate and bring to Perfection, than the Linen. And, 〈◊〉 this is not the Staple Manufacture of Great Britain, we have Reaſon to hope they will ſtrengthen us in it. To be ſure, it looks as tho' it would be for their Intereſt to do ſo, as, in Time, if it ſhould extend it ſelf thro' this Province, and the neighbouring Colonies, and be brought to any conſiderable Degree of Perfection, it might, in a good Meaſure, ſupply them with what they are now obliged to pay their Money for to other Nations.

Others, it may be, may fear, if this Manufacture ſhould be encouraged, and ſucceed, that it might hurt them in their Trade abroad, by leſſening the Demand for, or lowering the Price of, the Linen they import for Sale. But ſuch are evidently too much under the government of a ſelfiſh Spirit to be regarded in this Matter. And indeed, if their Fears are juſtly grounded, there cannot be a ſtronger Argument, ſo far as we conſult the public Weal, to ſet forward the preſent Scheme with the utmoſt Vigour; as the profeſſed Intention of it is, the Good of the Community, and not the private Intereſt of any individual Perſon whatſoever.

There may be ſtill others, who may think much of the Expence that muſt attend the effectual carrying this Deſign into Execution, and imagine it better it ſhould drop than be ſupported at any conſiderable Charge. But what Projection of this Nature was ever formed, but upon the Suppoſition of Charge in executing it to Purpoſe, in the Beginning? The only proper Queſtion is, Whether this is a likely Scheme, under proper Cultivation, to counter-ballance, with Advantage, the Expence neceſſary in order to its taking Effect? And there does not ſeem to be much Room for Debate upon the Point, thus ſtated. The Linen Manufacture has proved a noble Scource of Wealth to other People. And why may not we reap the like Benefit from it? Our natural Advantages to carry it on are well adapted to the Purpoſe. We are in theſe Reſpects, exceeded by no People on the Earth. And if it be not our own Fault, we may ſoon find our Account in the Proſecution of this Branch of Buſineſs. It will certainly, if not neglected, or diſcouraged, ſave a great deal of that, which is now exported, either in Money, or other Things, to purchaſe the Linen that is neceſſarily conſumed in the Country; beſides which, it will employ a great many needy idle People, who inſtead of being ſupported by private Charities, or public Taxes levied for that Purpoſe, may be fed and clothed with the Fruit of their own Labour; by Means whereof, inſtead of continuing burthenſome, they will become uſeful and valuable, Members of the Community. And theſe Advantages alone, if there were no other, are ſufficient to juſtify the preſent Undertaking, as a very wiſe and good one.

Upon the whole, it is not eaſy to conceive, but that every Lover of his Country ſhould wiſh God-Speed to this diſintereſted Scheme for its Welfare: Nor is it doubted, but that many will aſſiſt, by their Donations, towards its being vigorouſly carried more and more into Effect. It is indeed a difficult Day. We are in a low impoveriſh'd Condition. But this is a Conſideration powerfully ſuited, not to ſhut, but to open wide, both the Hearts and Hands of thoſe who have Ability to help forward the preſent Deſign; as it was at firſt projected, and then entered upon, directly with a View to relieve us under our Poverty, by opening a new Scource of Induſtry, well adapted to better our Circumſtances, and that can't well fail of doing ſo, if properly encouraged, and wiſely improved.

It is to be hoped therefore, the Gentlemen, to whom it is principally owing, that we have a Linen Manufacture now ſet up, and ſo far under Improvement, as to exhibit ſenſible Proof of its being a capable Fund of rich Advantage to the Public, will continue their Supſcription, till it has got more Strength, and is better able to ſupport it ſelf. The ſame Benevolence of Spirit, which at firſt prompted you to encourage ſo uſeful a Deſign, will powerfully urge you to go on doing ſo, that it may, at length, get ſo well eſtabliſh'd, as to be in no Danger of coming to nothing. Be not weary of well doing; for ye ſhall reap if ye faint not.

The Society here preſent gratefully acknowledge the Help they received the laſt Year, in this Place, not only from the Subſcribers, but other well diſpoſed Perſons; who will now alſo have an Opportunity, if they pleaſe, to contribute towards the farther carrying on of their good Deſign. And this I can heartily, and would earneſtly, recommend to every one profeſſing a Love to his Country, in proportion to his Circumſtances. You cannot, my Brethren, be too liberal in your Donations upon this Occaſion. For what you give for the encouragement of Induſtry, and the Relief of the poor, as the Effect of their own Labour, you may depend is well-placed Charity. Even God himſelf exerciſes his Benevolence towards Men conformably to the great Law of Induſtry. And can you have a better Pattern? It is indiſputably kinder and wiſer to beſtow your Money to encourage and enable poor People, according to the Law of their Nature, and the Law of God, to feed and clothe themſelves by their own Labour and Induſtry, than to ſupport them in Idleneſs and Uſeleſsneſs. And this is the Method of Charity you are now invited to. And if only a Part of that Charity might be put into the Hands of this Society, which has been formerly loſt and thrown away, by being beſtowed on Drones, who are Burdens, without Profit, to the Community; it would enable them to go upon this Deſign with Spirit, and to proſecute it with ſuch Vigour, as that it would probably ſoon gain Strength, ſo as to convince us all by Experience, that a noble Scource of Riches was thereby laid open, within ourſelves, ſufficient to raiſe us out of our preſent Poverty, and make us a happy and flouriſhing People. The good God proſper this, and all other Schemes that may be projected for ſo deſirable an End.

Amen, and Amen.

FINIS.
The Reaſons for forming the Society, to whom the preceeding Sermon was preached, as originally publiſhed by themſelves.

WHEREAS it is found by Experience, that this Province is not adapted for raiſing Sheep, by reaſon of our long and tedious Winters; and therefore the Inhabitants have been and muſt forever continue to be under a Neceſſity of importing large Quantities of Woollen Goods from our Mother Country, Great Britain, which with Pewter, Braſs, and other Commodities bro't from thence, that we cannot ſubſiſt without, nor produce ourſelves, will require all we can procure for Exportation to make Returns: And inaſmuch as conſiderable Sums are yearly exported to purchaſe Linens, that are not the Produce or Manufacture of Great Britain, but imported there from Germany, Holland, &c. and which this Province is very capable to Produce and Manufacture; and, if done, would be much for the Benefit of our Mother Country, as well as our ſelves, as it would enable us to apply our Exports to pay for Woollen and other Goods their Produce, and employ our own Women and Children, who are now in a great meaſure idle: —For theſe Reaſons, a Number of Gentlemen have formed themſelves into a voluntary Society, by the Name and Title of, The Society for encouraging Induſtry and employing the Poor.— And we do hereby invite all well-diſpoſed charitable Perſons to join in promoting the good Ends above-mentioned.

THE many Advantages ariſing from a well regulated Society of this Sort, as they are exceeding apparent, ſo it is preſum'd the Deſign will meet with a chearful Reception, and extenſive Encouragement. — In the preſent State of this Province, we are not perhaps in a Condition greatly to enlarge our Exports, it becomes neceſſary therefore, that by all prudent Methods we contrive as much as poſſible to leſſen our Import. This will be conſiderably effected, by promoting a Linen Manufacture; for which it is computed that £ 50,000 Sterling are annually ſent to Europe, when at the ſame Time it may be carried on to ſuch Advantage, as that Linen of all Sorts may be made cheaper among ourſelves, as is now found by Experience.—Beſides, the Huſbandman will from hence receive Encouragement for raiſing of Flax, to which the Lands in this Province are known to be well adapted, and ſo a new Source of Riches laid open to that uſeful and neceſſary Body of Men, extracted in the moſt natural and unenvied Way, as being the Product of our own Soil: Hereby alſo ſundry Tradeſmen and Handicrafts will receive further Employment; ſuch as the Makers of Looms, Spinning Wheels, Heckles, Reels, and the like; but the moſt immediate Advantage is that, which will ariſe from the Employment of the Poor, at preſent a great Burthen to this Community, by the heavy Taxes levy'd for their Support. Many Thouſands of theſe may be employ'd in this ſingle Manufacture, and taught not only to ſupport themſelves, but to become uſeful and valuable Members of the Community. By this Means the Price of Labour, ſo much and juſtly complained of, will gradually be leſſen'd, as more Hands will be induſtriouſly employ'd; the Poor will be decently cloath'd, and fed with the Fruits of their own Diligence; the publick Taxes abated, and in general a Spirit of Frugality, Induſtry and Virtue will probably take place among us.

This Town has remarkably ſignalized its ſelf, for its Charity and Compaſſion to the Poor; who for ſome Years paſt have been an encreaſing Burthen, and yet the Supplies that are annually furniſh'd, are very far from being an adequate Relief to their Neceſſities; and what is worſe, there is no Proſpect of diminiſhing this Burthen in the preſent Way of diſtributing our Charity; on the contrary, it muſt be expected to increaſe by the continual Addition of new Objects, from which nothing but their Death will be likely to releaſe us, while a new Succeſſion of them will daily preſent themſelves in the Room of thoſe, who are at reſt from their Miſeries: Every Man of Senſe muſt ſee, and every Lover of his Country will deplore the Calamities that muſt ariſe from increaſing Poverty, Idleneſs and Vice; but every Chriſtian will feel the Miſeries of ſuch a State, almoſt as if they were his own, and be uneaſy till ſome Method be entered upon, for providing an effectual Remedy againſt them.—Temporary Methods of Relief are very commendable, till ſomething better can be eſtabliſhed; but theſe are of the Nature of Palliatives only; it muſt be a laſting and permanent Scheme, that may be expected to reach the Root of this Malady: The Linen Manufacture, when thoroughly underſtood, will appear to be ſuch a Scheme, and under proper Cultivation will, it is apprehended, enlarge it ſelf into a noble Deſign, ſo as not only to yield preſent Relief to great Numbers of poor People, but by gradually extending it ſelf to all Parts of the Province, ſeems to promiſe a perpetual Eſtabliſhment; and if it be enter'd upon with a proper Spirit, and vigorouſly ſupported in the Beginning, it will ſoon add a new Branch of Riches to the Province, will cloath the naked, find Bread for the hungry, and Employment for the idle.

IN hopes of accompliſhing the good Ends above-mentioned, and depending upon the Bleſſing of Almighty GOD, to give Succeſs to the Undertaking, we the Subſcribers do promiſe to pay unto _____ _____ hereby appointed Treaſurer to us the Subſcribers, within one Month from the Date of theſe Preſents, the Sums annexed to our reſpective Names, for promoting and carrying on a Linen Manufacture, and ſuch other Manufactures, as the Society ſhall hereafter think proper to encourage. We likewiſe promiſe to pay quarterly the Sums ſubſcribed by us, as they ſhall become due, until we ſhall give Notice to the Society of our Deſire to be excuſed.