A sermon preached before the Right Honourable the Lord Maior of London, and the Court of Aldermen, &c. on Wednesday in Easter week, in the Church of St. Andrew Holborn being one of the anniversary spittal sermons / by Edward Fowler. Fowler, Edward, 1632-1714. 1688 Approx. 65 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A40092 Wing F1719 ESTC R10667 12927411 ocm 12927411 95577 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A40092) Transcribed from: (Early English Books Online ; image set 95577) Images scanned from microfilm: (Early English books, 1641-1700 ; 692:14) A sermon preached before the Right Honourable the Lord Maior of London, and the Court of Aldermen, &c. on Wednesday in Easter week, in the Church of St. Andrew Holborn being one of the anniversary spittal sermons / by Edward Fowler. Fowler, Edward, 1632-1714. [4], 32 p. Printed by T.M. for Brabazon Alymer, London : 1688. Reproduction of original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Luke XVI, 9 -- Sermons. Sermons, English -- 17th century. 2003-07 TCP Assigned for keying and markup 2003-07 SPi Global Keyed and coded from ProQuest page images 2004-01 Jonathan Blaney Sampled and proofread 2004-01 Jonathan Blaney Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion A SERMON PREACHED Before the Right Honourable , THE Lord Maior OF LONDON , AND THE Court of Aldermen , &c. On Wednesday in Easter Week , in the Church of St. ANDREW Holborn . Being One of the Anniversary Spittal SERMONS . By EDWARD FOWLER , D.D. LONDON , Printed by T.M. for Brabazon Aylmer at the Three Pigeons against the Royal Exchange in Cornhil , 1688. To the Right Honourable Sir John Shorter , Lord Maior of London , AND The COURT of Aldermen . Right honourable , THe Sermon which by Your Appointment I Lately Preached , and You heard , I have now in Compliance with Your Order made more Publick ; hoping that by this means it may be the more Serviceable , through the Blessing of GOD , to the Charitable Design ( and that towards the Rich no less than the Poor ) which , my Conscience bears me Witness , I sincerely propounded to my self therein . Which that it may , is the earnest Desire and Prayer of , Right Honourable , Your most Humble Servant , Edw. Fowler . A SERMON Preached before the Right Honourable the LORD MAIOR of LONDON , AND THE COURT of ALDERMEN , &c. Luke 16.9 . And I say unto you , make to your Selves Friends of the Mammon of Vnrighteousness ; that when ye fail , they may receive you into everlasting Habitations . THat Saying of the Wise-man , Money answers all things , is no doubt in the Opinion of the Children of this World , one of the Wisest of all his Sayings . And whosoever observes how zealous Men are in the pursuit of Money , what Labour and Toyl both of Body and Mind they undergo , and what eminent Hazards both of Soul and Body they run themselves into , for the Gaining of it , must needs conclude , that there 's scarcely a more Universally-received Maxim than This , that Money answers all things . But yet , so silly are the incomparably-greater number of poor Mortals , as to take this for granted , in such a sense , as wherein their manifold Experience tells them , there can be nothing more False : And least to think of that sense , in which it is especially and most eminently True. They think that the Heaping up of this Worlds Wealth , is the most Effectual Course to have all their Needs supplied , and Desires answered : Whereas a Wiser , as well as Greater Person than King Solomon , even our Blessed Saviour ( and Solomon himself too ) hath again and again assured us , That the Well-spending it is the best means we can use for the obtaining of our Withes . And particularly , those words of our Saviour , now read , assure us of This ; viz. And I say unto you , make to your selves Friends of the Mammon of Vnrighteousness , &c. By the Mammon of Vnrighteousness , we are to understand this World's Goods : So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is more a Syriac than a Greek Word , signifies . But why they should be called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mammon of Unrighteousness , there are various Conjectures ; of which ( perhaps ) the truest is , that it may best be rendered , Vain or false and deceitful Riches . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true , are taken in the same sense , and put one for another , in several places , by the Sacred Writers ; as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unjust , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceitful . And in the 11 th . Verse of this Chapter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which varies from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not in Sense , but only in the Phrase , by an ordinary Hebraism , is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , true Riches . If therefore you have been unfaithful in the Vnrighteous Mammon , Who will commit to your trust the True Riches ? Which is as much as to say , If you have been unfaithful in those Riches , which deserve not that name , Who will intrust you with real , true , substantial Riches ? But in what sense soever we understand this Phrase , we must confess , that the things which are so eagerly pursued , and so vehemently thirsted after , have but little Credit done them by being thus expressed . Yet , since no less a Person than our Blessed Lord , hath bestowed this Name upon them , we are certain , that , as generally-adored an Idol as Wordly Wealth is , it is not given it without just cause , that it hath it not for nought . Make unto your selves Friends of the Mammon of Vnrighteousness . This Figurative manner of speaking is well suited to the foregoing Parable ; the Summ and Substance of which is this : The Steward of a certain Rich man was accused to him of wasting his Goods , and his Lord hereupon requiring him to give Accompt of his Stewardship , and threatning him , that he should be no longer Steward , he immediately resolves upon this Course , for the securing to himself a Livelihood ; viz. the drawing of his Lords Debtors into the same guilt of Cheating him : Foreseeing , as easily he might , that their fear of his telling Tales would-lay an Obligation upon them , to maintain him among them . Now my Text is the Moral or Application of this Parable : And therein our Lord adviseth us to be as Wise and Prudent , as this Steward was wickedly Crafty ; viz. As he made Friends of his Lord's Riches to procure him Houses to live in , when his Lord's House would no longer hold him , so we should make such Friends of our own Riches , as that when we are turned out of this Earthy house of our Tabernacle , we may be received into Everlasting Habitations ; or into a Building of God , an House not made with hands , eternal in the Heavens . Make to your selves Friends of the Mammon of Vnrighteousness , that when ye fail , ( i.e. when ye die ) they may receive you , &c. i.e. you may be received . Like that in Luk. 6.38 . where Good measure shall they give into your bosom , signifies , Good measure shall be given , &c. And like that in Ch. 12.20 . where They shall require thy soul , is as much as , Thy Soul shall be required of thee . And other instances , of the like forms of Speech , I might present you with . So that the sense of this Verse may be thus exprest : Do you so use the things called Riches , with which God intrusts you as his Stewards in this World , as that when you take your leaves both of them and it , you may have Riches truly so called , in the Kingdom of Heaven . First , It is , you see , Supposed in these words : That let us stock our selves never so plentifully with this Worlds Wealth , yet there is no help for us , but fail we must ; we must die sooner or later , and leave it all behind us . Thou that hast best Feather'd thy Nest , and laid up the richest Treasure on Earth , shalt not be able to redeem thine own life there with any more than thy Brothers , nor to give to GOD a ransome for it . It may enable thee to make a great Figure , and to Fluster in the World for a little while , but it cannot secure thy continuance therein , for one day or hour . Thou maist be in great Power , and spread thy self like a green Bay tree , but thou shalt quickly pass away notwithstanding , and be no more here , and he that seeks thee shall not find thee . The most Wealthy and Powerful have no power over the Spirit , to retain the Spirit , neither have they power in the day of death . This is an Evil among all the things that are done under the sun , that there is one event unto all , unto the Rich and Poor : But this is an intolerable Evil , and never sufficiently to be lamented , that the hearts of the far greater part of the Children of Men , and especially of Rich men , are full of Evil ; and madness is in their Hearts while they live , and after that they go to the dead . He who hath most improved his time in filling his Chests , and laying House to House , and Field to Field ; as he came forth of his Mothers Womb , naked shall he return , to go as he came ; and shall take nothing of his Labour along with him , which he may carry away in his hand : in all points as he came , so shall he go ; and what profit hath he , he hath but laboured for the Wind ; that is , supposing he hath not taken the Advice in the Text. This man cometh in with vanity , and departeth in darkness , and his name shall be covered with darkness . And though we know nothing more certainly , than that die we must : Yet so inconsiderative are the Generality , that they know not their time ; but as the Fishes that are taken in an evil Net , and as the Birds that are caught in the snare , so are the sons of men snared in an evil time , when it falleth suddenly upon them . Though we all know that we must fail , and can't be assured but we may the next moment ; and have innumerable Warnings given us to prepare for death , yet most die suddainly , and before they are aware . O that we were wise , that we understood this , so as to lay it well to heart , that we would consider our later end . So much for that which these words suppose . Secondly , That which is Expressed in them , is , That the well-imploying , and doing good with the good things of this present Life , shall be rewarded with infinitely-better things in the Life to come . And of this , we have the fullest Assurance from these two Considerations , and from either of them , viz. I. That one Phrase , whereby our Saviour expresseth doing Good and being Charitable , with our earthly Enjoyments , is laying up a Treasure in Heaven . II. That He hath intitled the Heavenly Happiness to the sincere performance of this one Duty , by many Promises and Declarations . First , One Phrase , whereby He expresseth doing Good with our Earthly Enjoyments , is Laying up a Treasure in Heaven . This we find , Matt. 6.20 . In the foregoing Verse our Lord saith , Lay not up for your selves Treasures on Earth , where Moth and Rust do corrupt , and where Thieves break through and steal . Or , Do not hoard up your Riches , there being no Goodness in them , but what consisteth in the well-using of them ; and besides , by hoarding them up , they will be liable to be either spoiled , or stolen from you . It follows , But lay up for your selves Treasures in Heaven , where neither Moth nor Rust doth corrupt , and where Thieves do not break through and steal , &c. Or , according to your Ability , do Good with your Estates ; make them serviceable to Works of Piety , Mercy , and Charity . And agreeably to this sense , He thus proceeds : The Light of the Body is the Eye ; if therefore thine Eye be single ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which may better be rendred Liberal , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Liberality in several places ) thy whole Body shall be full of Light : But if thine Eye be evil , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Envious , or Covetous ) thy whole Body shall be full of darkness . And this is plainly the Meaning of this Verse , viz. As the Eye enlighteneth the whole Body , and guides it this way , or that , so a liberal mind hath a like Influence upon all the Actions of a Christian : But where an Vncharitable Spirit is , there 's nothing but Darkness , or the abounding of evil Works . So that it appears by the Context , that this Phrase , Laying up a Treasure in Heaven , was designed by our Lord to signifie , being liberal and bountiful with our Riches : But there could be no reason for his so calling it , were it not to assure us , that by this means we shall undoubtedly obtain a Treasure there . And the like He doth , Luk. 12.33 . Sell that ye have , and give Alms , or rather than excuse your not giving Alms by your want of Money , make Money of what you have , that you may give Alms. And to encourage hereto , he in the next words calls it , Providing our selves Bags , which wax not old , a Treasure in the Heavens which faileth not , where no Thief approacheth , neither Rust corrupteth . And in imitation of our B. Saviour , S. Paul calls it , Laying up in store for our selves a good Foundation , against the time to come . 1 Tim. 6.17 . 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 . O what a Charge is this ! How happens it that so few comparatively will Obey it ? But What Encouragement is there to it ? Surely the greatest imaginable , for it follows ; Laying up in store for themselves a good Foundation against the time to come , that they may lay hold on Eternal Life . Or , Rich mens being Rich in good works , is , Laying up in store for themselves a good Foundation , or Treasure , against the time to come , &c. Secondly , Our Lord hath intitled the Heavenly Happiness to the sincere performance of this one Duty , by many Promises and Declarations . As we have one of these in the Text , so the time would fail me to recite all those which our Lord hath given us out of his own mouth , and by his Apostles . I shall now Content my self with presenting you with two or three of those which he himself delivered . In Mat. 25.34 . &c. He expresseth no other reason for the pronouncing of that Ioyful Sentence , Come ye Blessed of my Father , inherit the Kingdom prepared for you , from the foundation of the World , to the Sheep on his right hand , but this ; I was an hungred , and ye gave me meat ; I was thirsty , and ye gave me drink ; I was a stranger , and ye took me in ; Naked , and ye cloathed me ; I was sick , and ye visited me ; I was in prison , and ye came unto me . Verily I say unto you , inasmuch as ye have done it unto one of the least of these my Brethren , ye have done it unto me . And on the contrary , there is no reason exprest , why the Goats on the Left Hand should have so Horribbe a Sentence pronounc'd against them , as , Depart from me ye Cursed , into everlasting Fire , prepared for the Devil and his Angels , but this ; I was an hungred , and ye gave me no meat ; thirsty , and ye gave me no drink , &c. Inasmuch as ye did it not unto one of the least of these my brethren , ye did it not to me . Again , see what our Lord saith , Luk. 6.35 . Love your Enemies , and do good , and lend , hoping for nothing again , ( or hoping for no Reward from those whose Benefactors you are , and charitable Creditors ) and your reward shall be great , and ye shall be the Children of the Highest , &c. And Mat. 5.7 . Blessed are the merciful , for they shall obtain mercy . Whereas S. Iames hath declared , Ch. 2.13 . that He shall have judgment without mercy , that sheweth no mercy . I am sure you will acknowledge , that there 's no need of going farther than these two Considerations , for the Confirmation of the Doctrin raised from the Text. If it be asked , How this one part of Religion can be said to give a Title to these Everlasting Habitations ? I hope none of us do believe , that there is any thing more of proper Merit in these than in other good works ; since the Falsity and Dangerousness of the Popish Doctrin of Merit hath been sufficiently exposed to us from time to time : As also , the Folly of imagining that Creatures can deserve any Reward at the hands of their Great Creator ; and much more , of thinking that Sinners can ; and much more , that they can deserve such an immensely Great Reward as the Kingdom of Heaven by the best Works they are in a possibility of performing ; these Works not bearing the least proportion with that Reward . Nor need I surely go about to perswade a Congregation of Protestants , That the Righteousness of Christ is the only Meritorious or procuring Cause of whatsoever Good we have received , or can hope to receive . And as to that Saying , that Christ hath merited , that we may merit , 't is so far from good Doctrine , that 't is impossible to make any good Sense of it . But , 1. Works of Mercy and Charity are Conditions , to the sincere performance of which , GOD in his infinite Grace and Bounty , and for Christ's sake , ( or in and through Christ ) hath promised these Everlasting Habitations : And they are such Conditions as our Saviour might well propose , without naming any other with them , because the whole of Religion is virtually contained or implyed in them . Who knows not , that Faith , and Love , and Obedience , are words which severally express in Scripture all Religion ? But all these are implyed in true Christian Charity . Both the Tables are comprized by our Saviour in the Love of God and our Neighbour ; and the summ of what is required in the Gospel , is sometimes expressed by Believing , and other times by Obeying . Now , as Charity hath a respect to God's Gracious Promises , or as a Christian is excited thereto by them , so is it an eminent Act and Exertion of Faith : As it hath respect to the many Commandments of GOD and our Saviour , so every act of Charity is an act of Obedience : As it hath respect to our infinite Obligations to GOD and our Saviour , and is an Expression of Gratitude towards them , so every act of Charity is an act of Divine Love : As it hath respect to the Necessities of our Brethren , so is it an act of Brotherly Love ; and that which hath these several respects , is the truly Christian Charity . Considering this , well might S. Iames say , Ch. 1.27 . Pure Religion and undefiled before God and the Father is this , to visit the Fatherless and Widows in their Affliction , and to keep ones self unspotted from the World. And therefore good reason had our Saviour here to instance solely in employing our Estates in doing Good , as that which intitles to Everlasting Habitations in the Heavenly Mansions . And this likewise justifies that Advice of the Prophet Daniel to Nebuchadnezzar , Ch. 4.27 . Break off thy sins by Righteousness , and thine iniquites by shewing mercy to the Poor , &c. And also this interprets to us those words of S. Peter , 1 Ep. 4.8 . Charity shall cover the multitude of sins . Above all things , have servent Charity among your selves , for Charity shall cover the multitude of sins . 2. Works of Mercy and Charity give a Title to these Everlasting Habitations , as they are the best Evidence of our being Regenerate , and Christians in Deed as well as in Profession . The Tree , saith our Saviour , is known by its Fruits . But it hath already appeared , and will farther appear , that no Fruit speaks a good Tree like these Fruits . And therefore S. Paul preferreth the Grace of Charity before the Graces of Faith and Hope . And now abideth Faith , Hope , and Charity , but the greatest of these is Charity , 1 Cor. 13. ult . 'T is confest , he doth not here mean by Charity the meer giving of Alms , as appears by the third Verse of this Chapter ; but , as wheresoever that Charity is , which the Apostle describes in the foregoing Verses , there will be a cheerful forwardness to the relieving of our Necessitous Brethren , so this forwardness proceeding from the forementioned Motives , is the best Expression of that Charity . And what single Evidence of a Man's , being a good Christian , can excel , nay can equal this ? Who can doubt whether that man doth truly and sincerely Believe in God , and embraceth with his Heart , that Religion which he professeth with his Tongue ; or whether he hath a powerful Sense of another Life , and sets his Affections on the things above , that can freely forego present Profit and Advantage for their sake ? What surer Argument can there be of our sincerely loving GOD and our Blessed Saviour , than our readily parting with those things at their Command , which the Generality are so tenacious of , and most unwilling to let go , upon any other account , than the some way or other serving themselves ? I mean promoting their carnal Interests . And I need not say , that this is the best Evidence of a man's loving his Neighbour as himself , since all other Signs thereof , can signifie nothing without this . For 't is too plain a Case to need proving , that he is a Lyar who pretendeth love to his Neighbour , while he cannot find in his Heart to Relieve him in his Necessity , in some proportion to his Ability . S. Iohn makes this the great distinguishing Character of a sincere Lover of GOD , from an Hypocritical Pretender to the love of Him , in 1 Ep. 3.16 . Hereby perceive we the love of God , because He laid down His life for us ; and we ought to lay down our lives for the Brethren : Or , for the promoting of their eternal welfare . But whoso hath this Worlds Goods , and seeth his Brother hath need , and shutteth up his Bowels of compassion from him , that is so far from venturing his life for him , that he will not so much as open his purse to him , How dwelleth the love of God in him ? My little Children , let us not love in word or in tongue , but in deed and in truth . Or , Let us not only profess Love to our Brethren , but demonstrate the sincerity of that Profession , by Acts of Bounty and Beneficence . Then it follows , And hereby we know that we are in the truth , and shall assure our hearts before him , &c. Or , We cannot desire a more certain Evidence , a more infallible Mark , of our being upright-hearted Christians , than such a temper of mind as shall be on all occasions engaging us in such Works as these . 3. By Works of Mercy and Charity we are made more and more Capable of being received into these everlasting Habitations ; more and more meet to be partakers of the Inheritance of the Saints in light ; which principally consists in a Likeness to God , and a Complete Enjoyment of Him. There is nothing whereby we can so Resemble GOD , and therefore that can put us into such a Capacity of Enjoying Him , as our being habituated to these Works . The Divine God-like Nature must needs most eminently appear in these , since Mercy and Goodness , Benignity and Loving Kindness are the Perfections by which the Best of Beings doth above all other Recommend himself to us ; as might be largely shewed from the Holy Scriptures . Therefore the Definition which S. Iohn gives us of God , is , Love. God is Love , saith he , and he that dwelleth in Love dwelleth in God , and God in Him. The Lord is good to all , saith the Psalmist , and his tender mercies are over all his Works . Nothing is so natural to Him , as Doing Good. The Prophet Isaiah calls his Iudgments and Acts of Severity his Strange Work. And the Prophet Ieremiah tells us , that He doth not afflict willingly , nor grieve the Children of men . The Divine Severity is not an Effect of Choice , but of Necessity , for the maintenance and upholding of God's Government of the World. It proceeds from a Necessity of Sinners making . But He hath thus declared , by the now nam'd Prophet , I am the Lord , which exercise Loving-Kindness and Righteousness in the Earth ; for in these things I delight , saith the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 'T is as natural to God to do good , as to Fire to warm , and to Light to enlighten , saith S. Clemens of Alexandria . Those therefore who do most good , and are most delighted therein , are most like to God ; whereas those who most Resemble Him in Power and Knowledge , if void of Goodness , ( the Devils for instance ) are most unlike Him. And those who are most like to God , are best qualified for enjoying Him ; and capable of enjoying most of Him. And such as by their Likeness to God , are fitted to Enjoy Him , shall not fail so to do ; I may truly say cannot . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There cannot be a separation betwixt God and his Likeness , said the Philosopher excellently . The Application . NOW from what hath been Discoursed , we learn , First , Wherein lieth the Goodness and Desirableness of a plentiful Fortune . If we give any Credit to our Blessed Lord , we must believe that it doth not lie in its inabling us to Lay up , but to Lay out the more , and that upon Pious and Charitable Designs , not upon our Selves or Families , ( and much less to gratifie Pride or Luxury ) and the better to promote by that means , the Great Business for which we were sent into this World ; to make our selves so much the greater Blessings to it , and more to glorifie our Creator and Redeemer by Good Works than we are capable of glorifying them without Plentiful Estates ; and to attain to the Higher degrees of Blessedness and Glory in the World to come . I say , we are abundantly satisfied from what our Lord hath declared to us , in our Text and other places , and from what hath been discoursed , that herein alone consists the Advantage of being Rich. And he is a Person not sufficiently purged from Worldliness and Sensuality , who endeavours or can desire to be Rich for other Ends ; or to make his Children so for any other reason , than that by this means they may be the more serviceable to their Fellow-Creatures , may bring the more Glory to GOD , and gain the larger Proportions of Bliss and Happiness in the other Life : In Comparison of which this Life is nothing worth ; and truly all things considered , not worth any thing in it self , nor at all desirable , but as 't is a State of Probation for the fitting and preparing us for an infinitely better . And if we considered how far a large Estate is from making the Owners of them Happy in this life , nay , how it involves them in innumerable anxious Cares and distracting Troubles , and a World of Misfortunes , which those are secure from , who possess but just so much as not to stand in need of the Charity of others , we should think it the most desireable thing for our selves , and ours , to have no whit more than Agurs with , viz. a Competency , except for the foresaid Purposes . And especially considering the Dreadful Account which those shall be called to , who have not Hearts to imploy their Riches to such purposes , and withal , what our Lord hath said of the extreme difficulty of Rich mens entering into the Kingdom of Heaven ( in regard of the difficulty of their not trusting in their Riches , and of their not being made Covetous , or Proud , or Sensual by them ) one would think that all who have any serious Concern for the Souls of their dear Children , should tremble at the thoughts of venturing them with Great Estates ; and be under no Temptation upon their account of not being liberal . And I cannot imagine , but that every truly-Good man must needs dread for his Childrens sake , as well as for other reasons , being backward to Works of Charity : Nothing being more commonly observed , than that the Children of Covetous Close-handed Parents , do either as prodigally fling away what they scraped together for them , or prove mere Mammonists and Muck-worms like them ; and so have their Portion , like them too , in this Life . Which no man that really believes the other Life , shall need to be told , is an Evil to be dreaded unspeakably more , than their going a Begging from door to door . Secondly , We learn from our past Discourse , that 't is not in the least disbecoming a Christian Spirit , nor at all inconsistent with that Ingenuity which Christianity requires , to have Respect , with Moses , to the Recompence of Reward in the Good we do ; or to be excited thereby to Well-doing . Many Charitable and Good Souls have perplex't themselves with doubts , that their Good Works are not of the true Christian kind ; because they think they are Conscious to themselves , of not being principally moved to them by Love to GOD , but by self-Love ; being perswaded that the onely spring and principle of Evangelical Obedience is Divine Love and Gratitude ; and that neither Hope nor Fear is so . But since so very many Promises and Threats are to be found in the Gospel , 't is evident they are greatly mistaken , and that they fear where no Fear is . For is it to be thought , that we should be stirred up to Good Works by such Motives as these by Our Blessed Saviour Himself , if their having their designed influence upon us would so spoil them , as to make them not truly Christian ? But I will say Two things in reference to this matter . 1. It is true , that self-Love ought not to be our onely Principle in doing Good. We ought to be constrained thereto by the Love of God and our Saviour , and the wonderful Expressions of their Love to us . We are obliged also to do Good Works from a sense of the Goodness of them ; and to be Charitable from the Love of Charity as such ; as it is a most lovely Thing , an excellent Grace , highly beneficial to the World , and greatly ennobling and beautifying the Soul that 's therewith inspired . And we ought likewise to shew pity to our Afflicted Brethren from a principle of Love to them . But still since God and our Saviour have seen it necessary to lay before us the Motives of Promises and Threatnings , 't is impossible it should be unworthy of Christians to be Acted by them in their Obedience . And God knows , that in this imperfect State , the Best Christians find that they have need enough of these Motives . But , 2 d. 'T is a mighty Mistake to think that to be perswaded to the Obedience of the Precepts of the Gospel by it's Promises or Threats either , is to obey from a meer selfish Principle . For if we have a true Notion of that Happiness our Lord promiseth , and of that Misery He threatneth , we are no less acted by Love to God , in that Obedience which our desire of obtaining the one and avoiding the other excites us to , than by Love to Ourselves : The Heavenly Happiness ( as hath been already observed ) principally consisting in a perfect Likeness to GOD , and Enjoyment of Him , viz. as Perfect as our Nature is Capable of ; and the Hellish Misery being a State of perfect Unlikeness to Him , and Eternal Separation from Him. Thirdly , We learn from what hath been said , what a Folly it is for men of Estates to hope to be Received into the Everlasting Habitations in the Text , without being Charitable with them ; without making to themselves Friends , in our Saviour's sense , of their Mammon of Vnrighteousness . Let me Beg of such not to be offended , if I take leave to be a little Free and Plain with them . Do you really and indeed Hope to be saved ? To be sure you will say you do . But , for God's sake , tell me why ? Hath GOD promised such as you these Habitations , and will you expect them without a Promise ? I pray look into the Bible , I can in the Name of GOD assure you , that you shall not find one Syllable there of any Promise whatever , and much less so exceeding great and precious a Promise as this , made to such as you . But you will there meet with Threatnings good store against you , and such terrible ones too , as would make a man even Tremble to read them , though he should know himself to be unconcern'd in them . You will , no question , say that you hope for Eternal Happiness through the alone merits of Iesus Christ. Very well ! But hath Christ promised to Save all by his Merits that Rely upon them for Salvation ? Hath he proposed no Terms to us , without our Compliance with which , He will not Save us ? Nay , Have not He and His Holy Apostles most expresly and frequently told us , that Obedience to His other Precepts is every whit as necessary to our Salvation , as Obedience to that of Relying on his merits can be ? And is there any one Precept so often repeated , so much inculcated , as this of Charity ? As those of feeding the hungry , and Cloathing the Naked ; of being Fathers to the Fatherless , and Husbands to the Widows ; of being merciful and tender-hearted ; of being ready to distribute , and willing to communicate , & c. ? Nay , Is any one single Duty oftener made a Condition of Salvation , than this of Charity ? There is scarcely any one made so so often . Why then should not those who live in the open Transgression of the Laws of Temperance , Sobriety , and Chastity , or of Iustice and Righteousness , expect as well to be Saved by the Merits of Christ , as you who live in the manifest Breach of those which oblige you to be Charitable ? There are many Promises of such Blessings as I know you desire with all your hearts , and much more than you ought , made to the Charitable : Now what an unaccountable thing is it , that those who cannot find in their Hearts to Trust in God for the fulfilling of his Promises , by performing the Conditions of them , should be able to Trust in Him without the Encouragement of any Promise ; nay , against many solemn Declarations made by God and His Son Iesus , on purpose to discourage us from expecting the least Favour from them , while we persist in wilful disobedience to any of their Precepts . Your are plainly told , that Whosoever shall keep the whole Law , and yet offend in one point , is guilty of all : Or , if it were possible for a Man to observe all the Laws of God but one , and live in the Breach of that one , this will as certainly make him liable to the Divine Vengeance , as living in the Breach of all ; though not to the same degrees of Punishment . And you are assured by Him , on whose Merits you so rely for Salvation , and who will be your Iudge , that the Covetous and Vncharitable shall be placed on his left hand , at the Day of Judgment , and receive that foresaid fearful Sentence from Him , Depart from me ye Cursed , &c. And yet , I say , in spight of such Declarations as these , those I now address my self to , will hope , not only to escape the Wrath to come , but to be eternally Happy too : At least those of them will that are not secret Infidels ( as I must confess 't is hard to think most of them should not be , profess they what they will ) : But who can express the Folly , the Madness rather , of such a Hope ? I know many of our Covetous ( Christians I can't call them , but ) Professors of Christianity do lay no small Weight on their being Iust and Righteous in their Dealings , and taking great Care to do no wrong . But , 1. Suppose you are strictly just , can you expect a Reward for this ? Nay , can you expect that the King of Heaven should bestow upon you no less a Reward than the Kingdom of Heaven , merely because you do no wrong ; merely because you are pleased not to be Mischievous ? In good time in truth . But this is all that a barely just man can commend himself for , viz. that he does no Mischief . And remember , I beseech you , that our Lord hath declared that The Vnprofitable ( and not only the Injurious ) Servant shall be bound hand and foot , and cast into outer Darkness ; where shall be weeping and gnashing of Teeth . And that The Tree which bears not Good fruit ( and not only that beareth bad ) shall be hewn down , and cast into the fire . But , 2. 'T is more than an even Lay , that those Misers who most boast of their Iustice , are far from being strictly Iust. Nay , I dare warrant them , should their Practices be narrowly lookt into , if they be not found guilty of such gross Injustice as will render them obnoxious to the Laws of the Land , yet they may be discerned to make no scruple of many such sly Tricks , as will speak them no less Vnjust than Vncharitable in the Court of Heaven ; nay , and also in any impartial Court of Equity . That common Saying , Such a one is a very just , but an hard man , is founded upon making mere humane Laws the Measure of Justice ; but a man may be a great Villain , and yet be as honest as he can be made to be by the Laws of his Country . And , I say , 't is many to one , but that those Misers , who most be-pride themselves in their being just and honest in their Dealings , will be found to have much too good an Opinion of themselves , were their Actions measured by either the Laws of the Gospel , or of Natural Equity ; even such as are to be seen in Tully's Offices , and many other Writings of the Pagans . But however , 3. Men are Unjust in being Uncharitable . For the Uncharitable are alwaies transgressing that Rule of Justice given by our Saviour , and which is as much a Maxim of the Law of Nature as of the Christian Religion , viz. What you would that men should do unto you , do you even the same to them . There is no man , let him be never so insensible of the Miseries of others , who would not , should himself fall into needy Circumstances , complain of it as a great Cruelty to be denied Relief by those who have power to help him . And therefore 't is the plainest Case , that men as often transgress this Golden Rule , as they refuse to close with Opportunities of being Charitable . Again , every Uncharitable Person is as such Unjust , in that the Poor and Necessitous have a Right and Title to their Charity . God hath by many Laws given them a clearer Title to our Charity , than any man can shew for his Estate . And therefore in denying it to them , we withhold a plain Due , and What is this but as plain Injustice ? These things considered , What can be more evident , than that those do put the grossest Cheat upon their own Souls , and are befooling themselves into Eternal Misery , let them be never so great Professors of Christianity , and never so observant of its easie and cheap Duties , who hope to be Saved upon such accounts , while there is no prevailing with them by all the Arguments that Almighty GOD hath laid before them , ( though they are the greatest imaginable ) to employ any considerable proportion of their Mammon of Vnrighteousness in Works of Charity ? Before I proceed farther , I would briefly speak to this Question , What Rules should we go by , what Measures should we take , to satisfie our selves that we are truly Charitable ; and therefore have a right to the Promises made to such . 1. In answer hereto , let us take notice that GOD expects our spending more or less in Works of Charity , according to the Estates he hath blest us with . If the H. Scriptures had been silent , as they are not , about this matter , we may be certain from the Equity of the Divine Nature , that according to our Circumstances and Abilities , God looks for more or less from us . If there be a willing mind , it is accepted , according to what a man hath , and not according to what he hath not . Which words the Apostle spake in reference to Charity . And mens Estates , and therefore their Abilities for doing good , are to be measured , not only by their incomes , but also by their necessary layings out . And consequently he who hath a Family to maintain , is far from being obliged to give as much as he who hath no body to take Care of but himself , though the Lands or Stocks of both are equal : And according as a mans Family is greater or less , more or less of his Estate is to go to Charity . This is too plain to need proving . 2. GOD expects more or less of our Charity , according to the Opportunities His Providence presents us with , of being charitable ; As we have opportunity , saith the Apostle , let us do good unto all men , &c. The more or greater the Objects of Charity are , that we hear of within our reach , the more Liberal are we bound to be . 3. We ought to be much less cautious of offending on the Right , than on the Left hand in our Charity . He is like to be but a Sorry Creature at Charity , who is resolved to do no more good than he needs must . In an highly important Affair , the Extreme of Over-doing is far more safe than that of Vnderdoing . The Overdoer in a good Work , supposing his Excess proceeds from a good Principle , shall have his Charity rewarded , and his Imprudence pardoned ; but the Wilful Vnderdoer must neither look for a Reward , nor without Repentance , ( that is Reformation ) a Pardon . And whosoever is an Vnderdoer from too great inadvertency , and a too-little Concern about the Duty of Charity , hath no Title to any greater Promise than this , He that soweth sparingly shall reap sparingly . And as with respect to our selves , the offending on the Right hand is by much the safer Extreme ; so is it also with respect to others . There is more good in giving to one Needy Person , than there is evil in giving to twenty Counterfeits . For , as being liberal to these , proceeds from a better Cause , than doth the with-holding from the really Necessitous ; so 't is more Eligible that some should have more than enough of our Charity , than that any should want bread . And the Extreme of being too charitable ( of which fault I doubt but few are guilty ) is better for the World in general ( which I need not stand to shew ) than the other Extreme . In short , Most , I am sure , do exceed in their Expences upon something or other ; but he who does so on Objects of Charity , of all Exceeders , exceeds the most safely . That Saying , Too good is stark naught , needs some Wit and Pains to make it a true Proverb . But , 4. Though we should rather chuse offending on the Extreme of Charity , yet we ought to manage our selves with such Prudence , as so to give at one time , that we may give at another , and hold on in giving . 5. This is the best general Rule I am able to prescribe , Viz. That we never refuse to part with our Money to Charitable Uses from the love of Money . It is not to be particularly and exactly stated , how much it is each Persons Duty to give ; Circumstances in this Case to be considered , being infinitely various : But if this Rule be carefully observed , and we keep alive and cherish in our Breasts the true Christian Principles of Charity ( which I need not again repeat ) though 't is possible we may not alwaies be so very prudent in our Charity , as is desirable , yet we need not fear , but we shall so govern our selves in this weighty point , as to be accepted of GOD , and rewarded by him , as Charitable Christians . But it is necessary to add , That it becomes us not to be desirous of more for ours , than that they may live comfortably , according to their Education , and the Rank and Quality of Our Children : Nor ought we to covet Great things for them ; since by this means we may endanger their being deprived of what is infinitely better than any thing we can leave them , viz. God's Blessing . And He hath made Promises enough to put us out of all doubt , that the best Course we can possibly take to have our Children blest in the World , is to be mighty cautious ( while we retain enough for their comfortable Subsistence ) of making the Poor and Needy fare the worse for them . And now , Fourthly , and Lastly , Since we have such abundant Evidence of the Absolute necessity of Making to our selves Friends of the Mammon of Vnrighteousness , if we would , when we fail , and are turned out of these mouldering Cottages , be received into everlasting Habitations : Since , if we are not Infidels , we must needs be convinced , that there 's no Duty whatsoever , but will as easily be dispensed with as this Duty ; and that 't is every whit as indispensable as Faith in Christ's Merits and Righteousness , for the Remission of our sins : And since we have not the least shadow of Reason to hope , be we never so observant of other Precepts , that Christ's Undertakings for Sinners will in the least avail us , while we live in disobedience to his so often repeated Precepts of Charity , and have none , or but little fellow-feeling of the Distresses and Calamities of our poor Brethren : Let us , considering these things , be perswaded to make as much Conscience every whit of this , as of any other Duty to which our Religion does oblige us . And in order to the still more effectually exciting you hereunto , I might present you with as many Promises relating to this Life , as well as the other , as your hearts can wish for . And I might shew particularly , from not a few Texts of Scripture , that to be Rich in good Works is the surest way to encrease your Riches , to add to your Treasures on Earth , as well as to secure and augment your Treasures in Heaven . But as these Promises are forreign to my Text , so you were on Monday minded of many of them . As also had many bright and shining Examples of Charity , the more to quicken you to this great Duty , laid before you . But yet I must not wholly wave this Great Topick , but shall confine my self to those Examples which our own City hath been , and God be thanked , is still Blest with . Examples enough to shame all Miserly People out of their excessive Backwardness to Works of Charity , and more than enough to make our Adversaries ashamed of their Nick-naming Protestants Solisidians , although they were wholly unacquainted ( as 't is impossible they should be ) with our Principles . Which ( by the way ) are no more reconcileable with Solisidianism than is the Doctrine of the Bible . For , The Bible , ( as Mr. Chillingworth saith ) The Bible is the Religion of Protestants . Which if it were of another sort of Christians , who call us Biblists , it could not be one of their Avowed Doctrines , That Good Works do Vere mereri augmentum Gratiae , aeternam vitam & augmentum Gloriae : Truly or properly merit an Encrease of Grace , Eternal Life , and an Encrease of Glory . Which are the words of the Council of Trent . Nor would their Greatest Motive to Good Works be that which divers of them have frankly acknowledg'd is not in the Bible ; and which we are certain is a meer Figment , and the very Dream of a Shadow : And Serves to no better purpose than to spoil Charity , and make it a thing forced and extorted by slavish fear . I need not tell you I mean their Doctrine of Purgatory . But to proceed , I say we have had many Noble Examples among our selves , and have at this day , to encourage us to be Charitable . And great instances of the Charity of our Fellow-Citizens ( for the most part ) are commended to your Imitation in this Paper . A True Report , &c. HEre are Five Eminent Hospitals , which you may be satisfied by what hath been now a third time read , are such Treasuries for Charity , as there are no where to be found better : And which withal give us such Patterns of it , as the like to them are not easily to be met with . As these Hospitals have had of late years far more Liberal Contributions than heretofore , so a very great part of their Revenues being consumed by the late dreadful Fires ( and the greatest part of three of them ) and the whole Stock of the Hospital of Bethlem exhausted by the Building of a far more Commodious House , which cost above 17000 l. ( besides paying Interest for several great Summs for the finishing thereof ) they would since have signified nothing to what they now do , without such Contributions . Now certainly those whom God hath blest with Estates , and who want not Hearts to be liberal with them , cannot want Encouragement to Liberality towards these Houses of Charity . For as in these they cannot fear depositing their Alms either in Unfaithful or Imprudent hands , their Governours and Treasurers having so great a Reputation for their Excellent managing and improving of Charity , so they cannot be bestowed on People whose Case is more compassionable than theirs is , who are received into these Houses : I mean among our own Country-men . I thus limit it , because the French Protestants ( for whom I must take all opportunities of being an Advocate ) must necessarily be acknowledg'd to be the most inviting Objects of Charity in the World : Both in regard of the not to be parallel'd Greatness of their Sufferings , and the Blessed Cause for which they suffer . But if God's Stewards ( as all that have Estates will one day be convinc't they were , and that GOD never parted with His Propriety in them ) would be but as just as He is bountiful to this City and Kingdom , neither these distressed Forreigners , nor our own Poor , would have cause to complain of the want of Charity . Our good GOD hath given among us enough and to spare , for the Supply of both , and no one be in ever a jot the worse Circumstances . But to return to our business ; In the Hospital of Christ's-Church , the Receivers of your Charity are poor Orphans , who might have been cast upon the Wide World , had they not here been taken in : And whose begging about our Streets could only have been prevented by the hand of Charity . And , Who would not Covet being of their number , whose Hearts are now rejoiced at the Lovely Shew now before us , of Fatherless Children well Fed ( which is seen in their Countenances ) and as well Cloathed , by the help and Assistance of their Charity ? But they are ( next under God ) obliged to their Benefactors for a far greater Blessing than mere Food and Rayment , viz. a Liberal Education ; which is fitting them for good Callings suited to their several Genius's and Capacities ; and to which they are placed as they become fit for them . So that they being as well Taught as Fed , are not only in an Excellent way to be inabled comfortably to provide for themselves , but also to Relieve others : To be useful in the World , and great Blessings to their Country . Nay , by your Charity to this Hospital you no less contribute to poor Orphans eternal Happiness , than to their temporal Well-fare : To their Souls no less than to their Bodies ; and Charity to the Souls of our Fellow-Creatures , I need not say is incomparably the most Worthy and Excellent in it self ; and therefore the most Grateful to God , and the most highly Rewardable . And in the Hospital of Christ's Church ( I am well assured ) no means are neglected for the well Principling its Children in the True Religion ; all Care is taken for the Training of them up in the Way that they should go ; in Piety and Devotion , Vertue and Goodness . God Almighty reward those ( as most certainly He will ) who so faithfully discharge this greatest of Trusts : And give the Poor Children His Grace , to be duly affected with , and carefully to improve , so inestimable a Blessing . In the Hospitals of S. Bartholomew and S. Thomas , you bestow your Charity on the Sick , Lame , and Wounded , who must inevitably perish , and while they live lie in great Misery , without the help of Charity . And ( as you have now heard from the Paper ) there are such great Numbers of these Miserable People received into these Houses , that they must be very large Contributions that will defray their Charges . And these Objects of Charity you shall not need to be told , are sad Ones indeed . 'T is a lamentable thing to be destitute of Food , Fire and Cloathing ; but over and above these Wants , to want Health too , or the Vse of Limbs , which Wants render uncapable of supplying the other ; and to have excessive Pain added to extreme Poverty : Oh what a pitiable Case is this ! What is given to the Hospital of Bridewell contributes to the Maintaining of Poor Youths , and fitting them for Trades , and putting them out to them : which are much like Objects of Charity with those in the Hospital of Christs Church . It farther contributes towards the Reducing of Vicious People to Sobriety ; which , whatever the success be , is never the less Acceptable Charity ; Endeavour being our Work , and not success . And what is bestowed here , helps also to the Relieving of indigent , miserable People ; and to the sending of poor Vagrants to the Places which ought to be their Homes , that are bound by Law to take care of them ; and to their Relief and Subsistence in the mean time . And though many I fear of these last do much more need than deserve your Charity , yet this is so far from being a good Objection against giving to them , that it carrieth with it a no small Motive thereto , viz. that this is imitating the Charity of our Heavenly Father , who is kind , as our Saviours Words are , to the Vnthankful and to the Evil. And if those should want the Charity of Heaven who are far from deserving it , we should all go without it . But I am not now encouraging you to any great Liberality towards our street - Vagrants ; and much less to such of them , as are not by Age , or loss of Eyes or Limbs , disabled from Working . The Truth is , the so swarming , and I doubt daily encreasing , of Common Beggars , is a great temptation to reflect upon our Government . And Lastly , As to the Hospital of Bethlem : Lord , how deplorable is the Condition of those , for whom your Charity is here desired ! Of those who have lost their Reason , and so are rendred as Vnuseful to themselves as to the World ; and have left them but little more , to make them distinguishable from Brute Creatures , than the Shapes and Tongues of Men and Women ! But the Case of Lunaticks is too Lamentable to need Aggravation , for the raising of Compassion . Those therefore can be no less void of Sense than these poor Souls , who need to be told , that what is given towards the reducing of such as are destitute of other help to their right Minds , is extraordinary Charity . And now let me commend those Words of the Author to the Hebrews , Ch. 13.3 . to your very serious consideration : Remember them that are in Bonds , as bound with them , and them which suffer Adversity ; as being your selves also in the Body . That is , as being liable your selves , whilst you are in this World , to the same Adversities . The Richest man among us hath no Assurance , but that he may be as poor as Iob. The Healthiest and Soundest of us all , cannot promise himself , that he shall not Live to be as full of Sores , as was that Good man and Lazarus in the Parable ; or as miserably Diseased as the most languishing People in either of our Hospitals . The Ripest Wits and best - Parted in our City do little know , but that they may end their days in Bedlam . And the best Security we can have from such like Calamities , is to Sympathize with , and extend what Relief we are able to , such-like Sufferers . As on the other hand , 't will be most just with GOD so to abandon us by His Providence , as to permit our falling into very miserable Circumstances , if we have little Compassion for our Fellow-Christians , or Fellow-Creatures in Misery . And whensoever this may happen , ( as God only , knows what a day , or what an hour , may bring forth ) How must then our Consciences needs upbraid us , as Ioseph's Brethrens did them , When they said one to another , we are verily Guilty concerning our Brother ; in that we saw the Anguish of his Soul , when he besought us , and we would not hear : Therefore is this Distress come upon us . I doubt I have tired your Patience , but I can't however conclude , till I have Addressed my Self , in a few words , to those of you whose Hearts and Souls are in doing Good : Who chiefly value your Riches upon the account of the Good you are inabled by them to do in the World : Who cheerfully Embrace all Opportunities of expressing a Compassionate and Charitable Temper . The Great S. Paul , ( who next to our Blessed Saviour , was the most wonderful Example of Charity the World hath known ; though he was not in Circumstances to be so of that part of it which consists in Alms-giving ) : S. Paul , I say , assures such as you , that God is not Vnrighteous , to forget your Work and Labour of Love : And that , You who sow bountifully , shall reap bountifully . And therefore , as it follows , Every man according as he purposeth in his Heart , so let him give not grudgingly , or as of necessity , ( or , as being constrained by importunity ) for GOD loveth a Cheerful Giver , 2 Cor. 9.6 , 7. And give me leave to read what follows to the End of this Chapter . And God is able to make all Grace abound towards you , that ye alwaies having all sufficiency in all things , may abound to every Good Work ; or may still have plenty for all Charitable Works : As it is Written , he hath dispersed abroad , he hath given to the Poor , his Righteousness remaineth for ever . Or , his Charity . And therefore he hath ever wherewithal to be Charitable . Now he that ministreth Seed to the Sower , both minister Bread for your Food , and multiply your seed sown , and Encrease the Fruit of your Righteousness ; or , of your Charity . Being inriched in every good thing to all Bountifulness , ( or , having enough to be liberal at all times ) which causeth through us Thanksgiving to God. Or , gives us Occasion to Bless GOD for all His Blessings bestowed on you . For the Administration of this Service , not only supplieth the want of the Saints , but is abundant also by many Thanksgivings unto God. Or , causeth mighty Thankfulness to God from those that are Relieved by you , and those that are Beholders of your Charity . While by the Experiment of this Ministration they glorifie GOD , for your professed subjection to the Gospel of Christ ; and for your liberal distribution to them , and to all men . And by their Prayer for you , which Long after you , ( or are in Love with you ) for the exceeding Grace of GOD in you . Thanks be to God for His Vnspeakable Gift . Or , for this His Great and Unspeakable Gift of Charity . THE END . Notes, typically marginal, from the original text Notes for div A40092-e320 Psal. 37.35 . Eccle. 8.8 . Ch. 9.3 . Ch. 5.15 . Ch. 6.4 . Ch. 9.12 . Deut. 32.29 . See Dr. Hammond's Note on this place . 1 John 4.16 . Esay 28.21 . Iam. 3.33 . Jer. 9.24 . Stromat . Lib. 1 p. 313. Hicrocles . Jam. 2.10 . Mat. 25.30 . Ch. 3.10 . 2 Cor. 8.12 . Gal. 6.10 . 2 Cor. 9.6 . Prov. 11.24 . Luke 6.35 . Gen. 42.21 .