THE Persons Censured in the Text were the Gnosticks; those cursed Disciples, and Viperous Brood of that Early and Infamous Heretick Carpocrates; A Man, saith Tertul­lian, Tertul. de anima, c. 32. that was, paritèr Magus, paritèr Fornica­rius, both a Conjurer and a Fornicator; he had not so much brains as to set off and credit his Heresie with so much as a disguise and pretence of Sanctimony. Eusebius stiles him, [...] Eus. Hist. 1. [...], the Father of the Gnosticks; and Ire­naeus Iren. adv. Haer. l. 1. c. 24. tells us, that his Children were very like him. So Heterodox and Erroneous in their O­pinions, so Vicious and Vile in their Practices, that their Converse was a great disparagement to every Christian, that was Regular in his Life, and sound in his Faith.

Such Monsters of Men they were, that even the Spirit of God Himself, though he be like a Dove that hath no Gall, doth notwithstanding fix upon them several brands of dishonour: By the guidance of this Blessed Spirit, St. Peter calleth them [...], blemishes; and St. Jude in 2 Pet. 2. 13. the Text [...], spots; what's that? Christia­nismi [Page 2] dedecora, saith Grotius, the common Re­proaches Grot. in 2 Pet. 2 13. of the Christian Faith, which had now gained much Credit in the World. And as their Society was such a disparagement to the Servants of Christ at all times and in all places; so more especially in their Publick Meetings and Solemn Assemblies; and particularly, [...], in their Feasts of Charity, where they fed like Beasts, and talked like Pagans.

Concerning which Feasts of Charity, Three things may be considered, 1. Their Antiquity. 2. The circumstances of their Celebration. 3. Their Design and End.

1. Consider we the Antiquity of these Feasts, and that must needs be great: Blastaris stiles them [...], an old Ʋsage; and Zonaras tells Blast. Synt. p. 18. us, [...], the Christians kept up these Feasts from an Ancient Custom: They Concil. Gang. Aug. adv. Faust. l. 20. c. 20. are mentioned by St. Austine, In Agapibus no­stris, &c. They are mentioned by St. Chryso­stom, [...], &c. They spread a Common Table, &c. So that Father, and long Chry. 1 Cor. 11. Hom. 27. p. 417. before him Tertullian, Coena nostra vocatur [...], Our Supper is called a Feast of Love. But to prove the great Antiquity of these Chri­stian Feasts, we need not Humane Testimonies, Tert. Apol. c. 39. because we have Divine Ones: We find them mentioned by St. Paul, who reproves their a­buse in that Early Church of Corinth; but, had we no more, the Text is a sufficient proof that these Christian Feasts were Celebrated even in our Apostles time, and so may justly pretend to great Antiquity.

[Page 3] 2. Consider we the Circumstances of their Celebration; and they are Three, 1. the Time when, 2. the Place where, 3. the Manner how.

1. Consider we the Time of their Celebrati­on—And as to this, that Account, which Pli­ny Plin lib. 10. Epist. 97 gave the Emperour Trajan, doth afford us some general Information, Soliti sunt stato die convenire, &c. The Christians are wont to Meet and Feast on a certain set and appointed day; St. Chrysostom confirms it, [...], &c. They spread their Table upon So­lemn Chrysost. 1 Cor. 11. Hom. 27. p. 417. and wonted dayes; such dayes, in which the Eucharist was Celebrated; so Grotius, Ea Grot. 2 Pet. 2. 13. Convivia claudi solebant sacramento Dominicae Passionis, &c. These Feasts of Love were wont to conclude and end with another more Sacred Feast, that of the Sacrament.

Thus probably might it be at first; but be­cause several disorders did afterwards happen, which St. Paul complains of in the Church of Corinth; such disorders, as did render the guil­ty persons unfit for the Holy Communion; it was Decreed in process of Time, that the Com­munion should be received fasting, and these Feasts of Charity adjourned till the Sacrament was over: So St. Chrysostom tell us, [...] Chrysost. 1. Cor. 11. Hom. 27. p. 417. [...], all the Congregation, which received the Sacra­ment, did afterwards go and eat together.

And so constant was this Custom for several Ages, that Justellus makes this Feast of Chari­ty Justel in Cod. Can. Eccl. v. p. 80. an Appendix, or part of the Eucharist; for so he tells us, Caenae Dominicae tres olim erant [Page 4] Partes; The Lords Supper did of old consist of three parts;

• 1. [...], the breaking of bread;
• 2. [...], the Cup of blessing: And then
• 3. [...], the Feast of Charity.

2. Consider we the place of their Celebra­tion: I remember that Pliny, in his forenamed Plin. l. 10. Ep. 97. Account to the Roman Emperour, tells him thus, Quibus peractis, morem sibi discedendi fu­isse, rurfúsque coeundi ad capiendum Cibum; When the whole service of God was over, the Christians were wont to part asunder, and with­in a short space they met together again to eat; but in what place they met, he doth not there inform us.

But that these Feasts of Charity were of Old Celebrated in the Church, may well be guessed from that expression of St. Paul, What, have 1. Cor. 11. 22. ye not houses to eat and drink in? or despise ye the Church of God? There were some a­mongst them so disorderly at this Feast, that although it were called a Feast of Charity, yet since it was no better managed, he sharply re­proves them for keeping it in the House of God.

And that they kept it there indeed, we have not only a probable conjecture from this Text, but the express Testimony of Creditable Au­thours; Epulas in Ecclefia faciebant, saith St. Hierom, they made a Banquet in the Church: Hieron. 1 Cor. 11. So much is intimated by the Canons of seve­ral Councils, which afterwards forbad this Pra­ctice; so did the Council of Laodicea, [...] Conc. Laod. Can. 28. [Page 5] [...], &c. And so the sixth General Council, Conc. Trid. Can. 74. [...], &c. 'Tis not fit, nor shall it hereafter be lawfull to Celebrate these Feasts of Charity in the House of God, as if that were a place but Common. Certainly these Canons, which do expresly forbid this Feasting in the Church, do necessarily suppose it; because these Laws were established, not to prevent an inconvenience, that hereafter might be, but to remove a profanation, which already was.

3. Consider we the Manner of their Cele­bration; and that comprehends in it these Three Particulars:

1. The nature and kind of their Provision; and that was but ordinary, not delicate in its Quality, nor over-much in its Quantity.

So have some observed from that of the E­vangelist, They continuing daily in the Tem­ple, and breaking Bread; which expression some Acts 2. 46. understand of the Sacrament, but others of this Feast of Charity, which is here stiled, a break­ing of bread; to intimate, as Oecumenius words Oecum. in loc. it, [...], or, as St. Chrysostom phraseth it, [...], the fru­gality Chrys. in. loc. of their meal, and the means of their Pro­vision.

But whether this Text doth prove it such or not, the Testimony of several Authors doth; Tertullian calls these Feasts, Coenulas nostras, our mean or little Suppers; so mean, that he Tert. Apol. c. 39. [Page 6] stiles them again, frugalitatis exempla, exam­ples of frugality. Cappellus calls them, Coenas Cappel. in 1 Cor. 11. frugales & parcissimas; Thrifty and slender Suppers; and Calvin testifieth for them thus, Calv. 1 Cor. 11. Erat illic summa frugalitas & moderatio; there was used the greatest frugality and moderation that could be. And what were the usual Messes at these Feasts? Balsamon tells us, [...] Bals. Conc. Gang. c. 11. [...], a little bread and fruits; To which St. Austin adds yet another Dish, Pauperibus etiam Aug. cont. Faustum l. 20. c. 20. carnes erogantur; there was some flesh also pro­vided for the Poor.

2. Their Temperance and Sobriety in the use of Meats and Drinks; and perhaps it might be their Piety and Prudence to provide for themselves such fare, as was but mean and course, with this very design, That no Man a­mongst them might have so much as a tempta­tion to the least excess. But whatever their Provision was, 'tis sure, there was but here and there an untoward person, that did abuse it; 'tis not probable, that any Man in his Wits, that was just now preparing for, or newly re­turned from the Holy Sacrament would so quickly forget himself and his Vowes, as that he should immediately degenerate from a se­rious Christian into a luxurious and wanton Epicure. No, St. Chrysostom and Oecumenius Chrysost. & Oecum. in Act. 2. 46, 47. give us this Testimony of them, [...], They eat, but did not Glutto­nize: Editur quantum esurientes capiunt; bi­bitur quantum pudicis utile, saith Tertullian; Tert. Apol. c. 39. They eat no more than hunger required; and [Page 7] they drunk no more than Chastity would well permit. But,

3. The nature of their Discourse and Table-talk; and what that was Tertullian tells us, Tertul. ib. Ita fabulantur, ut qui sciant Dominum audire, &c. Their language was such, as became those Persons, who believed that God did hear them; as their teeth were sparing, so were their tongues chaste too: Nihil vilitatis, nihil immodestiae, Not an immodest word, not one wanton sylla­ble; no drolling at Sacred Things, or Holy Persons: No, that's the dirty language of this Age, wherein some beastly persons, who invite us to their Tables, do entertain their Guests with such unsavoury Discourse, as doth not onely grate and foul the ear, but even turn the stomach too.

3. Consider we the Design and End of their Celebration; and what that was, we may see distinctly in these Three Particulars:

1. The First and Principal design of these Feasts in the Text, was the Glory of God, that bountifull God, who furnished their Table for them.

'Tis St. Paul's Command, Whether ye eat or 1 Cor. 10. 51. drink, do all to the Glory of God: the Primi­tive Christians did so; thus the Evangelist, Acts 2. 46, 47. They continuing in the Temple, breaking bread, and praising God, &c. Thus it continued in Tertullian's time, who tells us, Non priùs dis­cumbitur, Tert. Apol. c. 39. quàm Oratio ad Deum praegustetur; We sit not down, till first we have prayed: and when their Meal was over, Oratio convivium [Page 8] dirimit, saith the same Tertullian, They prayed again, and so departed; a practice, which con­demns the Atheists of these Times, who fall to their meat, as the Hog doth to his Acorns, with­out the least respect to the kind Oak from which they fall.

2. The second design of these Feasts was to beget, betwixt Christian and Christian, a mu­tual correspondence, acquaintance and friend­ship, where as yet it was not; and to confirm and increase it, where it already was.

The very name of these Feasts imports as much, Coena nostra de nomine rationem sui o­stendit, saith Tertullian, Our Suppers give an Tertul. ubi supra. account of their Institution by their name, and that's [...], Feasts of Love; accordingly St. Austin renders the Text thus, These are spots, in dilectionibus vestris, in your Loves; inti­mating that the end of these Feasts was, as Bla­staris Blast. Synt. p. 18. words it, [...], to knit Chri­stians in Love; upon which score Balsamon Bals. Synt. Conc. Gan. Can. 11. Cap. 1 Cor. 11. calleth these Suppers [...], Fraternities or Brotherhoods; and Cappellus stiles them, Mutuae charitatis contesserationes, the cements of mutual kindness; as if their design of eat­ing had been, not onely to incorporate their food into their bodies, but to assimilate and translate themselves into one anothers souls too.

3. The design of these Feasts was to extend and express their Love towards such Christians as were indigent and poor; the former being an act of common friendship, but this of pro­per Charity.

[Page 9] The Provision of these Feasts, whatever it were, was prepared by the Rich Men's Purses; who did it [...], saith Balsa­mon; Bals. Synt. Conc. Gan. C. 11. from their Mercy and Compassion to the Poor: So speaks Tertullian, Inopes refrigerio isto juvamus, Our Feast doth refresh the Indi­gent: Tert. Apol. c. 39. Nor did they suffer their poor Brethren to stand as Beggars at the door, but they free­ly admitted them to their Table; [...], saith Zonaras; the Poor were not then esteemed as Intruders, but invited as proper Zon. Conc. Laod. Can. 27. Guests. And hence St. Chrysostom calls their Board, [...], a Common Table; and Chry. 1 Cor. 11. Hom. 27. this Supper, [...], a Common Banquet; and so Pliny, Cibum promiscuum, promiscuous Plin. Epist. ad Traja­num. food; both Poor and Rich being intermingled at the same Table, and feeding on the self-same Dishes too.

The Historical Account of these Feasts in the Text being thus dispatcht, the Practical Part, which is of present concern to this Assembly, doth now succeed. That there is a Feast this day intended, I need not tell you; Only my request is, That the Feast of this time may prove like the Feast in this Text; an [...], a Feast of Charity indeed. And that it may be really such, we are obliged to imitate the lau­dable Example of the Primitive Christians, and to do at our Feast, at least in some proportion, what they did at Theirs. And here give me leave to recommend to your Practice these Three Particulars:

[Page 10] 1. Let us, in this intended Feast of Ours, imi­tate, I will not say, the Frugality, but the So­briety and Temperance of Theirs.

True it is, we are not obliged to feed upon a little Bread or Fruits, as they did; for, whe­ther the coursness of their Provision did arise from necessity and want of better, or else from their own Election and Choice, we cannot tell; but this we know, so bountiful is our God, that he did never restrain either Them or Us from the sober use of his choisest Creatures. But although our indulgent Father do give us that Liberty, which our elder Brethren did ei­ther want, or would not use, as to the Quality of our Food; yet we have no permission to be Gluttons or Drunkards more than They.

We may sometimes, upon good occasions, please our Palates, and gratifie our Tast; God is pleased now and then to allow us, not only the bare nourishment, but even the pleasure of His Creatures; but withall, we must ne­ver indulge our flesh so far, nor pamper it so high, as to render that the Governess of our Spirit, which should and must be under its com­mand. St. Hierom saith well in this Case, That whosoever eats too little, Civem enecat, he starves a dear Citizen, (i. e.) his own body; but whosoever eats and drinks too much, Ho­stem nutrit, he nourisheth an Enemy; the only Enemy, which Christ would not have us feed, (i. e.) our sinful flesh.

There are indeed, in this debauched Age of ours, a Generation of Men, that feed high, and [Page 11] drink deep, and that, as may well be guessed, with a design to nourish, not themselves, but their Vices; their end is to excite and quicken their lusts, and make themselves the more Gi­gantick, sturdy and able sinners: the full Ta­ble is only designed to prepare them the bet­ter for the Adulterous Bed. Poor silly Men! who deserve our just indignation, yet need our compassions too; Men, who with their own teeth dig themselves a way, not only to the Grave, but Hell; for, whereas other sinners do eat and drink damnation to themselves at God's Table, these Men do it at their own.

And should there be any such Persons found in this Assembly, I must say as our Apostle doth, These are spots in your Feasts of Charity. Spots indeed, that deserve to be quite wiped off with shame, scorn, and just abhorrence; persons, that deserve to be excluded from all converse with men, and numbred amongst those silly beasts, who do best love, and most devour that very food, which fats them soonest, and prepares them quickest for the slaughter.

2. Let us, in this intended Feast of Ours, imitate the Primitive Christians in those Feasts of Theirs, as to the innocence of our Discourse and Table-talk.

What our Elder Brethren did in this matter, we have already seen, and what St. Paul com­mands in this Case, we cannot well be igno­rant, Let no corrupt communication proceed out Ephes. 4. 20. of your mouth; [...], Putrid, rotten lan­guage. Pray, tell me, what should any thing, [Page 12] that is corrupt and rotten, do at a Feast? Lin­nen, that's nasty; Trenchers, that are foul; a Dish, that's dirty; and Meat, that stinks, no man would away with: But alas, what's all this to the Guest of an unclean and wanton Tongue? There is no man's breath, that stinks like his: What Tertullian told the drunken Pa­gans, may we tell the scurrilous Christian, Ru­ctibus Tert. Apol. c. 39. vestris Aer acescit; He poisons the Air wherein he breaths, and taints the Room where­in he stands: So noysom is the stench of un­savoury Discourses, that the Grecians were wont, as Athenaeus observes, in the close of their Suppers, [...], and [...], saith Homer; to perfume and burn the Tongues of their Sacrifices, thereby to expiate the extravagancies of their own. And to pre­vent, not only the scurrility, but even the im­pertinency of Table-talk. Some Pagans, whom Plutarch mentioneth, intending a solemn Invi­tation, gave their Friends a whole years warn­ing, that so the Guests might provide them­selves with matter for good Discourse, as well as the Entertainer prepare his Feast. And if the poor Heathens were thus solicitous and jea­lous of their Language, methinks the Chri­stian stands more obliged to be considerate and chaste in His.

3. Let us, in this intended Feast of Ours, imitate the Primitive Christians in those Feasts of Theirs, as to their Design and End; and that's double.

1. Let Our Feast be, as Theirs was, a Feast [Page 5] of Mutual Love, Amity and Friendship. 'Tis St. Peter's Command, Love as Brethren; the 1 Pet. 3. 8. Relation is Ours, and consequently the Duty is so too. We are Brethren by Common blood, as Men; by our common Nation, as English-men; and by our common Religion, as Chri­stians: but if these General Considerations are not enough to oblige and endear us to one another, there is yet a more particular Rela­tion that should engage us; We are Brethren as born in one and the same Shire; for, Patria est communis Parens, saith the Roman Oratour, Our Country is our common Mother; and that Country is Oxford too; for although we were not all born within that Cities Walls, yet we were within its Precincts and Neighbourhood.

And shall any Person, that ever breathed within or near to Oxford Air, prove unfriend­ly and unkind? The University is usually sti­led, Alma Mater, the Benign, Courteous, and Indulgent Mother; so loving and tender-heart­ed, that methinks Her Example should reach, not her proper Children only, but even the remotest of her Neighbours too: She doth not allow the least Disputes, except it be those friendly ones within Her Schools; She clothes all her Sons, and many of her Citizens too, with the Gown, that Emblem of Peace; Her Pulpits preach this Lesson; and that blessed Bible, which She bears in her Scutcheon, doth require us to be kind and friendly; not to bite like Dogs and Serpents, not to push and gore like furious Bulls; but to bear one anothers [Page 14] burdens, like that kinder Oxe, from whose courtesie, I had almost said, from whose Huma­nity, our Mother did at first receive, and still re­tains her Name.

2. Let Our Feast be as Theirs was, a Feast of Charity to the Poor. What the Primitive Chri­stians did, Grotius tells us, Divites & Paupe­res pari victu utebantur; there was the same Pro­vision Grot. 2 Pet. 2. 13. made for the Poor as for the Rich. But that's not all; as we should admit the meanest of our Country-men that are present this day, to our Table, so let us feed some absent ones at their own; let us relieve the one from our Trenchers, and the other from our Purses; and indeed amongst those many Dishes, that are provided for our selves, methinks there should be at least one Bason for the Poor; that so such as are at a distance from us, may feed upon our Bounty, though they do not taste our Feast. And here three things must be shew­ed;

• 1. What must be the just measure of our Cha­rity?
• 2. Who must be the objects of our Charity?
• 3. What are the Motives to it?

1. What must be the just measure of our Cha­rity? What must we give, and how much? We answer, there is no certain Rule to be pre­scribed to every particular person in this Case; but in General, we must proportion our Chari­ty by this double Measure:

1. The first Measure of our Charity must be our own Ability; true it is, we should all be [Page 15] as Generous and Noble as they, whom St. Paul doth thus commend; They were willing beyond 2 Cor. 8. 3. their Power. Our Soul should be larger than our Purse, our Charity should be bigger than our Alms; our Will should be above our Abi­lity, but our Deed according to it: So 'tis re­quired, Let every one lay by in store, as God 1 Cor. 16. 1. hath prospered him, &c. Such was the practice of the Primitive Christians. The Disciples de­termined Acts 11. 29. to send relief unto the Brethren: But how much was given by this and that particular Person? the Text saith, Every man according to his Ability: And thus it was in Tertullians time, Ʋnusquisque stipem apponit, si modò pos­sit, Tert. Apol. c. 39. &c. Every man gave more or less, as he was able. And the truth is, whosoever giveth less, than he is very well able, is unchari­table to his Neighbour; and whosoever gi­veth more is uncharitable to Himself and His.

2. The second Measure of our Charity must be our Brothers want: By this Rule did the Saints of old proportion their Charity too; Distribution was made unto every man accord­ing Act. 4. 35. as he had need. And here we should con­sider, not only the degree of our Neighbours want, but its occasion too: If a Man's Pover­ty do arise from his Idleness, Debauchery, and Vicious Courses, though our Charity must not let him starve in hopes of his Reformation; yet our Prudence, to make him Exemplary, may justly let him smart and pinch; but where a man's wants are sore, and occasioned either [Page 16] by the greatness of his charge, or any sad ac­cidents that were inevitable; the expressions of our Charity, and the measure of his Relief must be proportionable to his need.

But why should I mention any Rules for the just Proportions of Charity in this Assembly? 'tis observed to the just Honour of the Citizens of London, That whatever good works they do, they do them Nobly. If a Citizen Found a School, probably he makes it like a College: If a Citizen builds an Alms-house, he doth it with such Magnificence, as if it were designed rather for a Prince than Beggars: If the City build a Church, with what splendour 'tis done, these very Walls, and this very Pulpit would speak aloud, even without a Preacher. Me­thinks the Old Churches of London, lately burnt, and newly Restored, are like some An­tient Plate, melted down indeed, but so Arti­ficially made up again, and so neatly burnish'd, that they are become more Glorious through the fire, and do only shine the brighter: So that whatever the City might lose by the late Conflagration, the Church, through their Mag­nificence, hath proved a Gainer. Wherefore, if any man demand what should be the Rule and Standard of your present Bounty, we an­swer, let it be your selves: What St. Paul once blamed in other Men, will be no fault in you, Measuring themselves by themselves, &c. Do 2 Cor. 10. 12. but you this day consult your selves, your own bowels, your own estates, your own wonted generosity; do but give like Citizens of Lon­don, [Page 17] and then, with a due respect to the diffe­rence of your Estates, give meanly if you can: But,

2. Who must be the Objects of our Charity? give we must, but to whom? Doubtless we must not exclude from our Charity any Soul, that doth either deserve or need it; but since our Ability cannot reach to all the world, we may pick and chuse for our selves some such Objects, on whom our Charity will be best bestowed. And who were the special Objects of the Chri­stians Charity in their Ancient Feasts, Tertul­lian tells us, Pueris & Puellis re & Parentibus Tert. Apol. c. 39. destitutis, &c. Boys, Girls, poor Orpans, that had neither Estates nor Friends. And here, though I would by no means limit your Charity to such or such, yet I would particularly recommend Two sorts of Children to your Consideration.

1. Such poor Children deserve to be recom­mended to your Charity, as proper Objects in­deed, who are like to make good Men and good Scholars too.

Should we but enquire from the Publick Schools of our own County, or from the Col­leges and Halls in our own University, we should quickly hear of such and such Lads of slender Fortunes, but Vertuous Inclinations and Rich Endowments; industrious Youths, that would be at Work, but have no Tools; Chil­dren, that would be Scholars, but cannot, for want of a Tutour to instruct, Books to read, and perhaps bread to live.

[Page 18] Doubtless, there is scarce any greater object of Charity than such a Child as this; a Child, that's Pregnant and Promising; to train up such a Child as this in a course of Religion and Learn­ing is such a Service to God and his Church, that 'tis scarce within the reach of any private Man's Charity to do a greater. For, tell me, who knoweth what a rare Man such a poor Child may prove hereafter? Were it fit, it were but easie, to name some Persons, that have been choice Instruments of Honour to God, and Ser­vice to our Church, who in their Minority lived on Alms.

And if our bounty this day shall be placed on some such lucky Object, who can tell, but we may train up a Person of that Worth and Ex­cellence, for whom the whole Nation may be obliged to bless both God and Us? Perhaps a few Books, now bestowed on such a Child, may render him hereafter a walking Library; a little Money, given him now, may make him Rich hereafter; our Cap may be changed one day into a Mitre; our Cloth may be turned into Sattin, and our Linnen may become Lawn­sleeves.

And methinks there is no sort of Men more obliged to this kind of Charity than We; doubtless, we are more concerned to endea­vour the promotion of Learning than other men; this is the great Profession of that Fa­mous University, which is the Glory of that County, whereunto we owe our birth. For, whereas other Counties Glory in such and such [Page 19] Commodities and Manufactures, 'tis Ours that Glorieth in Liberal Arts and Nobler Sciences. 'Tis the Glory of some Counties, that they can furnish the Chimnies of this vast City with con­stant fire, 'tis the Glory of other Counties, that they can furnish your River and Cisterns with constant Water; 'tis the Glory of some Shires, that they furnish your Shambles with Meat, and your Shops with Cloth; Well, and what's the Glory of our Shire? Hath Oxford nothing to oblige London with? Yes, 'tis our Counties Happiness and Honour, that it can furnish your Inns of Court with Learned Lawyers to secure your Estates, your City with Learned Physici­ans to preserve your Lives; and, above all, your Pulpits with Learned Preachers to save your Souls: And if so, what Man amongst us, that hath any Value for himself or his Native soil, will not contribute something towards the Ad­vancement of that Learning, wherein the Ho­nour of his Country, and the safety of his own Estate, Life and Religion are so much con­cerned?

2. Such poor Children deserve to be recom­mended to your Charity this day, as are like to make Vertuous Men, and good Citizens too; if you train up some eminent Scholar, you will do an Honour to the place of your Birth; and if you breed up some eminent Citizen, you will much oblige the Place of your Habitation.

Past all peradventure, there's many a Child to be found, whose Natural Genius doth lead him rather to the Shop than to the Study; their [Page 20] Parts do very well dispose them for Mechanical Trades, but not at all for Nobler Arts; your Scarlet Gown may become that back, on which our black one would be ridiculous. 'Tis cer­tain, that many a Child may make a Golden Lord Mayor, who would have made but a lea­den Bishop.

And is it not a thousand pities to see such poor Children stand at the door and beg, who might have done so bravely within the Shop? Were it not pity to see such persons in Rags and Tatters, who, with a little help, might have worn a Chain of Gold? Were it not pity to see such become the Nations shame and burden, who, with a little encouragement, might have done a great deal towards its support and cre­dit? To prevent such a spectacle as this, give me leave this day, in their stead, to become the Beggar, though I would not be the Re­ceiver of your Charity, yet for once give me leave to ask it.

Doubtless, amongst the many poor Children of our County, 'tis easie to pick out some that are promising and hopefull, Lads of plodding heads and active hands; Lads, that might do far better in the Shop, than at the Plow. To place out such Lads as these, to find them Work and Wages; an honest Employment, a Reli­gious Master, and a fitting Maintenance, is that great Act of Charity, which I would beg this day.

And for your Encouragement in this parti­cular, do but remember, what brave Citizens [Page 21] have already been made even of Alms-boys; to name Persons is needless, and would be un­handsom too. Only consider, what hath been the happy issue of other Mens Charity may as well be the blessed event of yours; who know­eth, but some poor Apprentice, trained up by the bounty of this day, and fed by your Feast of Charity, may prove a man of those Parts, that signal Prudence, Estate and Honour, as to become the Governour of this Great Metropo­lis? Who can tell, but a Lord Mayor of Lon­don may for once be made even at Drapers-Hall? there by your private Purses now, and elsewhere by Common Votes hereafter?

But notwithstanding all this, lest any Man's Charity should yet prove more cold, than the very dish, that should receive it, give me leave to propound some proper considerations, that may revive, warm, and make it fresh; and that's the business of our third and last Parti­cular:

3. Consider we what great Inducements man hath to be Charitable; give we must, and that considerably too, but what's our incouragement? surely, the greatest that can be; see what it is in Four Particulars:

1. The Commands of God do oblige us; Commands, that are express, frequent and ur­gent too; so the Evangelist, Be ye mercifull as Luk 6. 36. 30. your Heavenly Father is mercifull; and so again, Give to him that asketh; and yet again, Charge 1 Tim. 6. 17. them that are rich in this world, that they be rich in good works, &c. We cannot be uncha­ritable [Page 22] to Man, but we must be disobedient to God too.

2. The Example of Christ doth much oblige us: Learn of me, saith our Blessed Saviour; Mat. 11. 29. but what must we learn? Certainly, amongst other Lessons this of Charity is one; so reasons great St. Paul, who presseth the Corinthians to Acts of Mercy by this very Motive, Ye know the Grace of our Lord Jesus Christ, who, though 2 Cor. 8. 9. he were rich, yet for your sakes he became poor, &c. So charitable was the Son of God, as for our sakes to give himself; and shall not we so far tread in his steps, as for his sake to give a trifle? But,

3. The great uncertainty of all Humane Af­fairs, the mutability of this World, and our own concerns therein, doth much oblige us; so various are the Providences of God, and so changeable is the condition of Man, that he, who is now in a fair capacity to extend his Charity unto others, may, in some short space, come to want and beg it for himself. 'Tis very possible, that a dishonest or careless Ser­vant, a Thief, or a Fire by night, a storm, a Rock, or a Pirate by Sea, a crack and flaw in a Title, such or such a sad accident, which easily and frequently happens, may utterly un­doe us. And if in such a case we should think our selves fit objects of other Men's Charity, 'tis but reasonable that we should now esteem that poor Neighbour, who is in a like condi­tion, to be a meet Object for our own: So argueth the Great Apostle, Remember them Heb. 13. 3. [Page 23] which suffer adversity; but what's his Motive? as being your selves also in the body. The Text imports, That so long as we are in this uncertain world, we are exposed to the self same dan­gers, losses and calamities with other men; and consequently we stand obliged to extend Mer­cy whilst we are able, as well as to expect it, when we are ruined.

4. Those great Rewards, which do attend our Charity, do much oblige us. That there is a Reward for the Charitable Person, our blessed Saviour doth thus secure him, Thy Father him­self Mat. 6. 4. shall reward thee; the very lowest expres­sions of Charity God will not suffer to be un­rewarded, Whosoever shall give to one of these Mat. 10. 42. little ones a cup of cold water only, he shall in no wise lose his reward: 'Tis sure, a reward there is, but what an one is it? Is it such an one as will reimburse, recompense, and make us a­mends for what we part with? Yea, the Re­wards of our Charity are of Two sorts, Tem­poral and Eternal: What are these Temporal Rewards, we may see distinctly in Four Par­ticulars;

1. The Rewards of our Charity are such as concern the safety and welfare of our Persons: What is the Charitable Man's Privilege in this respect, the Psalmist tells us, The Lord will de­liver Psal. 41. 1 [...] 2, 3. him in time of trouble: The Lord will preserve him and keep him alive: The Lord will strengthen him upon the bed of languishing, &c. The Text imports, that the welfare of our Per­sons is much concerned in the right ordering [Page 24] of our Purses; the way to secure our health, and sweeten our sickness, is to Fee, not so much the Physician, as the Poor.

2. The Rewards of our Charity are such as concern our common credit and reputation in the world: For although our Blessed Saviour forbids us to make our own honour and ap­plause the design of our Charity, yet the issue and event thereof it will be. Solomon tells us, The memory of the Just shall be blessed: This Prov. 10. 7. Just Man is the man of Mercy, the same man that David speaks of, He hath dispersed, he Psal. 112. 9. hath given to the poor: What then? His Righ­teousness endures for ever, his Horn shall be ex­alted Psal. 37. 27. with honour: The best way to eternize our memories is to be exemplary in doing good; Do good, and dwell for evermore. 'Tis Charity that Embalms a Man's name, and keeps it fresh and sweet for ever; there's no Tomb like an Alms-house, no Monument like an Hospital, no Marble like the Poor Man's Box.

3. The Rewards of our Charity are such as concern our present Interest and Estates even in this world: 'Tis one of Solomon's seeming Pa­radoxes, There is that scattereth, and yet in­creaseth: Prov. 11. 24. But who is this lucky Man? the next Verse tells us, The liberal Soul shall be made fat, and he that watereth shall be watered again. A little water poured into a Pump, fetcheth more; and a little money put into the poor Man's Purse, doth often bring much greater summs into our own. There is no man so good an Husband even for this world, as the man of [Page 25] Mercy; nor doth any person prove so sure a gainer, as he that gives; see that Command and Promise of Christ; Give, and it shall be given unto you; but how much, and in what quanti­ty? Luk. 6. 33. good measure, pressed down, shaken toge­ther, and running over. Money rightly bestow­ed is not lost, but rather lent out to use; 'tis like Seed, scattered indeed here and there, but yet it groweth and multiplies even to admira­tion. St. Paul tells us, He that sows bountifully, shall reap bountifully: Indeed, a common sower may possibly over-seed his Ground, and by a la­vish hand spoil his Crop; but in our Case there is no danger; the more Seed we can spare and sow, the richer Harvest shall we reap.

4. The Rewards of our Charity are such as concern our Posterity too: Thus the Psalmist, He is ever mercifull and lendeth; there's the pro­perty of a Charitable Man; but what's his re­ward? Psal. 37 36. His Seed is blessed: And thus some ex­pound that forenamed expression of Solomon, The Memory of the Just shall be blessed: The Prov. 10. 7. Memory! what's that? the Child, the Son that bears his Fathers Name, and keeps it up and a­live in the world; this Son shall be blessed, this Child shall be so far from being injured by his Fathers Charity, that it shall rather tend to his great advantage. And surely this consideration doth totally remove that vain pretence and scru­ple of men, who are afraid to do any consider­able acts of Charity, lest thereby they impo­verish their Families, and leave their Children beggars: But

[Page 26] 2. There are such Rewards of our Charity, as concern another world; Our Saviour tells us, Blessed are the mercifull: He doth not mean in Mat. 1. 7. this life only, but in the next. 'Tis in order to this, that he thus commands us, Make to your Luk. 16 9. selves friends of the Mammon of unrighteousness, that they may receive you into everlasting habi­tations: and upon the same score he tells us, He Mat. 10. 41. that receiveth a Prophet in the name of a Pro­phet, shall receive a Prophets reward: but what's that? certainly, 'tis a Reward in Hea­ven.

And that we may not doubt the certainty of these great Rewards, and so our Charity grow chill: Solomon tells us what security we have, and who it is that stands engaged; He that hath pity on the poor lends to the Lord, and that Prov. 19. 17. which he hath given will he repay: That we may be encouraged to supply the poor Mans wants, God himself hath drawn a Bond, and offers him­self to be the poor Mans Surety, and the rich Man's Debtor.

And can our Charity expect any greater en­couragement than this? It's true, when such or such a Man would borrow, perhaps we suspect his Honesty, perhaps we suspect his Ability, perhaps we are jealous of his Security, and that makes us loth to lend; but doth the Case stand so with God? When God would be our Deb­tor, do we think, that he will not be our Pay­master too? Is not he to be trusted, that is faith­full, just and true? Is not he to be credited for a few pence or shillings, who is Lord of all that [Page 27] Heaven and Earth are worth? 'Tis for securi­tie's sake, that our blessed Saviour doth thus command us, Lay up for your selves treasures in Heaven: the Text imports, that Money given Mat. 6. 20. the poor is not idlely spent, but secured in the Treasury of God, and Exchequer of Heaven: And although the Most Just and best Natured Earthly Prince may sometimes be constrained by a necessity of State, and against his own inclina­tions, to shut up his Exchequer; yet can we imagine that the Great God of Heaven will ever put a stop to his Treasury, and the Bankers and Creditors there ruined too? &c. We think great Summs sure enough in the Chamber of London, and dare we not venture some small matter in the Star-Chamber of Heaven? Doubtless our Principal will be safe, and our Interest both sure and great; if there be a Reward for the most inconsiderable Alms, even a cup of cold water, O what Reward will there be for higher Acts of Charity! Our Saviour tells us, I was an hungred, and ye gave me meat, Mat. 25. 35. thirsty, and ye gave me drink, &c. Well, and what then? what's the Reward of this? a great one sure! Come ye blessed of my Father, inherit the Kingdom, &c. Dear Lord! here's Principal and Interest indeed! a little meat given, and a Kingdom received! a little drink lent, and a Crown repaid! a little cloth bestowed, and a Throne returned! Yea, here's the fruit of Cha­rity; what the poor borroweth, God payeth o­ver and over; well may Tertullian tells us, Lu­crum Tert. Apol. cap. 39. est Pietatis nomine facere sumptum; to [Page 28] give thus and thus to pious uses is to gain; to give so and so to the Poor, is to become a Sacred Usurer; because whatever man thus gives, God refunds, yea, God repayeth for every penny a pound, and for every mite a talent: And if so, if our Feast this day shall prove like the Feasts in my Text, a Feast of mutual Love amongst our selves, and a Feast of Charity to such as deserve and want it; we shall find a friend in Heaven, that will do more than pay our Rec­koning.