A sermon concerning discretion in giving alms preached at St. Sepulchres Church in London, instead of the Spittle, upon Wednesday in Easter-week, April vi, MDCLXXXI / by Tho. Tenison ... Tenison, Thomas, 1636-1715. 1681 Approx. 65 KB of XML-encoded text transcribed from 27 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-09 (EEBO-TCP Phase 1). A64367 Wing T709 ESTC R21759 12568041 ocm 12568041 63399 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A64367) Transcribed from: (Early English Books Online ; image set 63399) Images scanned from microfilm: (Early English books, 1641-1700 ; 704:3) A sermon concerning discretion in giving alms preached at St. Sepulchres Church in London, instead of the Spittle, upon Wednesday in Easter-week, April vi, MDCLXXXI / by Tho. Tenison ... Tenison, Thomas, 1636-1715. [7], 46, [1] p. Printed by J. Macock for F. Tyton ..., London : 1681. Includes bibliographical references. Running title: Of discretion in giving alms. Advertisement: p. [1] at end. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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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. -- O.T. -- Psalms CXII, 5 -- Sermons. Charity -- Sermons. Sermons, English. 2003-05 TCP Assigned for keying and markup 2003-05 Apex CoVantage Keyed and coded from ProQuest page images 2003-06 John Latta Sampled and proofread 2003-06 John Latta Text and markup reviewed and edited 2003-08 pfs Batch review (QC) and XML conversion Ward Mayor . Jovis xxi . die April . 1681. Annoque Regis CAROLI Secundi Angl. &c. xxxiij . THis Court doth desire Dr. Tenison to Print his Sermon preached at St. Sepulchres , on Wednesday in Ea●ter-week last . WAGSTAFFE . A SERMON CONCERNING DISCRETION IN GIVING ALMS . PREACHED At S t Sepulchres Church in London , instead of the Spittle , upon Wednesday in Easter-week , April vi . M DC LXXXI . By THO. TENISON , D. D. Vicar of S t Martins in the Fields , and Chaplain in Ordinary to His Majesty . LONDON , Printed by J. Macock , for Francis Tyton at the Three-Daggers in Fleet-street , over against S t Dunstans Church , M DC LXXXI . TO THE RIGHT HONOURABLE Sir PATIENCE WARD Lord Mayor OF THE CITY of LONDON : And to the HONOURABLE COURT of ALDERMEN . Right Honourable , IN obedience to Your commands , I have made this Discourse Publick ; and I humbly offer it to Your favourable acceptance . There is need of such candour in reference to the manner of handling this Argument ; it being so difficult to speak discreetly of Discretion , and with perfect Charity , of the lavish Abusers of it . But , touching the Argument it self , I forbėar to use any Apologie ; it being ( as I think ) agreeable enough to the design of a Spittle-Sermon . There is another branch of Charity which equally needeth Prudence , and is as necessary to be consider'd , though , at that time and place , it was not a subject so proper for me . I mean , that Discreet Charity which moderates our Censures . It is too common a practice to leap from bare Report to uncharitable Opinion and unchristian Language ; without staying at all in the mid-way , to examine the grounds of ordinary Fame . And so , by publick Clamour , and by private Discontent , as by Winds aloft and Earthquakes beneath , the frame of Civil Polity is disordered . And it may be taken up against us , as a Proverb of Reproach , That England is a Creature which , if it finds no other way of dying , will kill it self with jealousie and fretfulness . We make others our Enemies , by thinking them to be so , and by giving scandalous Characters of them , before we truly understand their merits . And I heartily thank God , that I have found , in Conversation , so much of good temper and real Piety in many Men , upon whom rashness had fixed names of Infamy . God grant that we may , on all hands , avoid Extreams ; and , by the voice of universal Charity , call back that Blessed Peace which hath seemed to be flying from us . No man can desire this with greater degrees of affection and sincerity , than , Right Honourable , Your humble and most faithful Servant , THO. TENISON PSAL. cxii . part of verse 5. A Good man — will guide his Affairs with Discretion . PRudence ( if we discourse concerning it with propriety ) is not so much a distinct and particular virtue , as the common Governess of all the virtues . It considereth the scope at which we aim ; it chuseth honest and useful means , and fitteth them to their end ; it conducteth them , in due manner , in their operation ; it adjusteth all the circumstances of humane life . It is true , there may be something done without it which is , in its nature , good : but , even then , it cannot be said to be performed well and correctly , and with the approbation of right reason . For to affirm that chance is wise , is to say most absurdly of it , that it is not it self . The useful influence of discretion appeareth , plainly , in all the Affairs of a Christian man. But I shall only give an instance of it in the exercise of Charity ; whether it be when we use Reproof , or administer Alms. In using of Reproof , it is Discretion which sheweth what Arcana of Vice are unfit to be exposed ; at what seasons men in fault are in the fittest temper for Advice ; what are those happy hours in which they are softest , and most receptive of any virtuous impression ; by what steps and degrees we ought to proceed ; when we are to favour the modesty , or to dash the confidence , of offenders ; how we ought to proportion the degree of our passion to the quality of the offence ; lest , by equal vehemence against infirmity and presumption , we hinder the ignorant from discerning whether the crime be venial , or unworthy of favour . Then , in the Administration of Alms , we are guilty of unprofitable ( not to say , very injurious ) prosuseness , whensoever Prudence is not the dispenser of them . Alms are call'd , in Holy writ , by the venerable Name of Religious Offerings . But , whatsoever the Altar be at which they are presented without Discretion , they are so many Sacrifices without Salt. Wherefore , in the Text , Charity and Prudence meet together in this excellent character of a bountiful Person ; A good man [ sheweth favour , and lendeth , and ] will guide his Affairs with Discretion . You perceive , by this Introduction , what is like to be my present Argument , that particular one of Discretion in giving Alms , and not that of Charity in general , in praise of which so much hath been , already , said by others , and so very accurately ; that they have , in effect , exhausted the subject . And , indeed , it appears to every judicious Christian so excellent and so necessary a duty ; that it is difficult for such a one to prevent amazement when he hears it put in form of Query by the Schools , a whether or no Charity be a virtue ? I mean this of such a man as is not well acquainted with their usual way of tying knots upon the plainest things to shew their dexterity in the solution . Now , in pursuance of my intended subject , I shall , In the first place , inquire who that good man is who is described in the Text , as a person , at the same time wise , and liberal . Secondly , I shall show , in general , that bounty ought , evermore , to be govern'd by Discretion . Thirdly , I shall lay , before your consideration , those particular measures of Religious Prudence by which a man , truly and wisely Charitable , does guide his Affairs . Fourthly , I shall earnestly move this Audience ( if need there be of importunity in so good a cause and in a Christian Assembly ) both to Charity it self , and to the prudence of it . Lastly , Under this Exhortation , I shall direct to such means as are proper to be used towards the attainment of this great perfection of discreet and rational bounty . And all this , to the intent that they whom God hath prosper'd , may be perswaded both to communicate , and to do it in such prudent and profitable manner ; that the Providence of God may be glorify'd by mans wise and good management of its liberality to him ; that the publick needs may be the more conveniently supply'd ; and that men of equal discretion and Charity may lay up for themselves a good foundation against the time to come , and , at length , lay hold of eternal life . I am ( by the order I have prescrib'd to my self ) to inquire , in The first place , Who that good man is , in commendation of whose Charity and prudence , not only the Text , but this whole Psalm , is penn'd . And it is manifest by these following words [ he sheweth favour and lendeth ] that by such a one is meant , a man of gentle temper and generous disposition ; a Man neither rigid nor selfish : one to whom belong the good qualities of the Zone we live in , which is temperate and fruitful . So that this kind of goodness consisteth in two very valuable things , sweetness of nature , and largeness of heart . And both these generally go together . For it is with the soul of man as it is with the parts of matter , which , the lesser they are , they are always the harder , and the more inflexible . And , First , This Good man excelleth in sweetness and goodness of Nature . By which I mean not that easiness of temper which renders him apt to be seduced , but that humanity of disposition which prepares him with inclination to do good . The Hebrew word which , in our Translation , is rendred [ a good man ] is , in that of the Seventy , interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies gentle and benign . And Phavorinus b glosseth this Greek word by that other of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , equitable , clement , void of rigour , humane , merciful . Secondly , This Good man excelleth in largeness of heart . Vir bonus is , here , Vir utilis . A Good man is a man useful to his Generation . In this sence the Law is said c to be , not only holy [ or a Rule separate from the immoral measures which the World lives by ] and just [ that is , a Rule of right reason ] but Good also ; that is , a Rule useful and serviceable to all who follow it . A Good man is not injurious , nor so much as rigorously just ; but ( like the best of Beings of whom Plato said , that there was no Envy or narrowness in him ) diffusive of Good will and favour towards all mankind . He is One who do's d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some excellent thing ; something more generously good than others , who ( like the Publicans ) are wont rather to exchange , them to do , good Turns . When the Jews personate such a one , they introduce him speaking in this proverb : That which is thine is , for me , still thy propertie ; and that which is mine is thine also . This is He for whom some other man of an upright intention , but of much meaner capacitie to serve his Age , would ( as S. Paul e observeth ) even dare to die . And certainly he who , when there is apparent hazard , sacrificeth his own less profitable life , to preserve the more useful one of some light of Israel , some man who is a common and publick good , some Hero in generous virtue ; can never fall an inglorious victim in the Eys of God or any virtuous beholder . Having , thus , shew'd you who this Good man is who is so well spoken of in the Text , and pray'd ( as I hope we All do very heartily ) that God would add thousands and ten thousands to his Order ; I come to prove , In the Second place , that the goodness of such a mans nature , and the bounty of his heart and hand , are always to be govern'd by Discretion . And this is a truth which needs no laborious proof . For , First , without Prudence , the circumstances of charity cannot be measur'd and limited with judicious f estimation and allotment . For there are Givers of different abilities , and there are Receivers , whose needs are different , and whose merits are unequal . And the same kind of Alms , and the same measures are not , at all times , proper to be given or received by the same Persons . And therefore , it is necessary that men be furnish'd with discretion , by which they may be qualifi'd for the due oeconomie g of their Alms , and disposed to be good ( or useful ) Stewards of the manifold grace h ( or temporal liberalitie ) of God. Now ( Secondly ) unless our charity be judiciously weigh'd and proportion'd , three great inconveniencies will attend it . For ( First ) without such judicious estimation , our charity will be , often , ridiculous and indecent . Hence many have given humorous Alms , and conceited Legacies , and have made Statutes relishing of Monkish Caprice ; and written Folly , in very legible Characters , upon the Front of their Foundations . Hence some , whose devotion ha's had Ignorance for its mother , have built Two Churches in the same Inclosure in a small village ; endamaging the publick service of God by dividing the Assemblie . Hence a man otherwise of no ordinary Figure in the English Chronicle i is said to have resolved to increase his sorty seven Monasteries to the number of fifty , because that was the number of the year of Jubilee . A reason derived from no deeper Cause than the pleasure which the chime of those agreeing numbers made in his weak imagination . Secondly ; unless discretion adjusteth and proportioneth our Alms , we shall do less good with them than is in our power . Good is to be done ; and every degree of Good is Good. And though a man is not obliged to do always that which , in the abstracted speculation of it , is best ; yet true Philosophy , as well as Theology seemeh to assure us , that there are no such things as moral Counse's which are not also Commands : And that every man is bound to do whatsoever is , in his Circumstances , best to be done by him , and easily understood by him to be best . Now how dwelleth the love of God and goodness in that man , who , when he may do a greater good , do's irrationally chuse to do a less , by a careless and indiscriminating liberality ? There is a certain proportion of needs and provisions , in the world . And , in many places of it , the provisions do scarce ballance the needs . Wherefore , there is cogent reason for the making of our charity go as far as it can . And if it is to be done for the best , discretion must guide us in the performance . For what harvest can we expect from that precious seed of Alms , which is either thrown on an heap , or scattered at all adventures , and in such sort , that the cultivated land is not distinguished from the fallow and unbroken ; that the very Rocks and high ways are sown ; and that the Birds of Prey devour that which ought to have been committed to the good ground , and to have taken root there , and to have sprung up , from thence , for the sustenance of mans indigent Nature ? I should offend against manifest Truth , if I should say , that no good can be done by indiscreet Alms : For good is , often , done by prodigality it self , of which some spoils , accidentally , fall to the lot of the wise and sober . But , the greater the Prudence , the greater the good . And it is with Alms as with Estates , where half of the Riches do's consist in the discretion of the Owner . A Judicious man will serve more good purposes with a few pence , than an imprudent man with a great number of Talents . We see it daily , that a competent Revenue , by good management and Gods blessing , supporteth divers Families , and divers Societies founded by charity , in very decent and comfortable manner . And S. Chrysostome k reporteth concerning the Church of Antioch , that , in his time , the small Revenue of it , well apply'd , did maintain three thousand Widows and Virgins , besides the Clergy , the Prisoners , the Strangers , the Lepers . On the other hand , it cannot escape our most negligent observation , that there are some single Persons [ some did I say ? Would God they were to be easily numbred ] who have had greater abundance in this world than many Families , and publick Foundations . And yet , by Imprudence , and by Vice ( Vice which is the greatest of Indiscretions ) they have consumed the very stock , and outliv'd all but the miserable remembrance of their former plenty , and the brutish abuse of it . And yet , it may be , they never did one worthy deed , nor enjoy'd themselves as men of Honour and Condition , nor satisfi'd many of the most just debts : I mean such as have been due either for faithful service , or for the conveniences of life . Thirdly , without judicious estimation , we shall do real dammage with our Alms ; and inverting the method of the All-wise God ( which the same God forbid ) we shall bring Evil out of Good. By not distinguishing aright of Persons , and their needs ; we shall encourage vice , instead of relieving Poverty . We shall imitate sensual men who consider only the craving of the vitiated appetite , and not the real health of the body . For instead of supporting , according to our power and skill , the just necessities of the Common-wealth ; we shall be tempted , by giving ear to the clamorous importunities of the idle , the vicious , the hypocritical , to nourish the Plagues and feed the diseases of it . By these means we shall make it necessary for us to repeat this Prayer ( for which there is too frequent cause ; though , I fear , it is very rarely used ) God forgive me the prodigality of my Alms ; God forgive me the indiscretion of my Charity . The necessity of Prudence in conjunction with Charity being thus , in more general manner , evinced ; I proceed , In the third place , To the more particular rules and measures of Religious discretion in relation to Alms. These ( I think ) may be comprehended under the two following heads . First , Discretion in providing , preserving , or increasing wealth ; that we may have ability to do good . Secondly , Discretion in dispensing of it , that we may do it to the best and wisest purposes . First , The prudence of Charity consisteth in that discretion which provideth , preserveth , increaseth wealth , that we may have ability to do good , and to continue in doing of it , and in bearing of such useful fruit until we die . It is the care of every good man to be rather helpful than burthensome . There will be always enow unavoidable necessities : And , therefore , he who wilfully createth more , is an unjust Usurper upon the substance of the Rich , and an uncharitable diminisher of the Alms of the Poor . Now , towards the making of our fortune , religious Prudence prescribeth such means as these : To begin with God , praying for direction and success to that Governour of the World , to whom , after all our planting and watering , we owe the increase . To furnish our selves with competent skill in the affairs we undertake . To be diligent in them without anxiety , which interrupteth the steddy thoughts of Prudence , and hangeth weights upon business . To use the conversation of a few familiar Friends ; and of such as may not rob us of our time , our substance , our innocence . To Account accurately , and often . Not to esteem it a point of dishonour to examine the reckonings of imposing and unreasonable men . Not to think it unworthy of us to bargain sometimes ( as do the Politest of people , the Italians ) for our Food and our Raiment . To cut off all vain and unnecessary , and much more all dissolute , expence . Not to engage in equal charge with persons of superior condition and fortune . Not to go to the utmost criticism in Modes . Not to be Trimalchio's and artists in Luxury . Not to pamper Beasts , and starve Christians . To do as much with our own hands as decency , ability , and innocent diversion , will allow us . To have , as much as may be , upon our own matters , our own Eye , which is that auspicious star that ripeneth business by its influence , and maketh it thrive and prosper . Finally , The way to advance our selves in all our Dealings , is , in all of them , to be just and honest . And this was the rule even of that late Philosopher l who has , I hope , been free from the crime , but not from the suspicion of Atheism . But I enlarge my self ( I believe ) too too copiously upon this subject , whilst I speak to many who understand the world with such judicious insight . So that , by the pursuit of such an Argument , I may seem , as it were , to utter Proverbs before Solomon . Being now , by such means as have been mention'd , and by the blessing of God upon them , made competently able ; It is our wisdom to raise and maintain ( as in the Church m a publick , so in our Closet ) a private bank of Charity , by laying aside a convenient share of our worldly Incomes for so worthy a purpose . It will grow insensibly : the Oyl will rise in surprizing manner in the Cruise . And this being done , we shall then not be to seek for Alms upon sudden and emergent occasions ; we shall have a store for daily needs ; we shall be unwilling to alienate or to imbezzle that which we have devoted to so laudable , so sacred an use ; we shall always give with chearfulness , having by us a stock designed to no other end than that of Charity : So necessary towards the furniture of a Religious Closet , where a mans circumstances can allow it , is a private Corban . Discretion having , thus , in some measure either made or continued Provision for Alms ; there is great need ( In the Second place ) of its further Care in the distribution and wise application of it , that Charity may attain its blessed Ends. Now discretion , in distributing of Alms , hath due regard to The Scope , the Objects , the Place , the Season , the Quality , the measure and proportion of this material Charity ; and to the manner of its conveyance . First , Prudence hath due regard to the scope of Charity , a failure in which , is an error in the foundation . For that which is given without respect to the Glory of God who gave us all , and to the relief of real needs in humane Societies , is expence indeed , but it is not Charity . It is wealth Exposed , but not Bestow'd . And when we give for no worthier end than the serving our humour , Pride , and Vanity , it is not at all probable that we shall place our Alms upon the most deserving . For , The bold , the talkative , the clamorous , the frequenters of publick places , will then be judged the fittest Instruments to blazon our praise , and to flatter our hypocrisie . If our scope be the sake of God and the common good , that will direct us in the due application of our Alms to a purpose so fit to be our aim . There is great boast made of Alms in the Romish Church . They sound the Trumpet of them perpetually in our Ears . But what is the End to which a great part of this charity tendeth ? Frequently the motive which perswades them is extreamly selfish , and the means they use are extravagantly indiscreet . The scope they too often vainly aim at , is The blessing of a presumed Saint who is ignorant of them ; Security from the external force of evil Spirits by the charms and spells of Monkish Conjuration , ( A sort of Ecclesiastical Magick which those very Spirits invent and incourage ) ; Avoidance of those causeless Curses and Anathema's which are with terror denounced from their seven-hill'd counterfeit Sinai ; preservation from , or deliverance out of , the imaginary flames of Purgatory , blown on purpose by Jesuitick breath for the melting of the treasures of credulous people ; Canonization , as scandalous as it is chargeable , and performed in such manner , that , according to the note of Cardinal Bessarion , the making of their new Saints , doth move some sceptical men to question the old ones . Nay , sometimes , the scope is that very wicked one of compounding with heaven , by their liberal Alms , for their unforsaken sins : and here in this Nation ( whilst n the Island was enchanted with Popery ) there were granted Indulgences even for what they call deadly sins for many thousands of years to come . The Event is , The alienation of Alms from their proper uses , the increase of Superstition , and the maintaining of an universal Usurper . For the Pence of S. Peter conduced to the buying of such a yoke as neither we nor our Fathers were able to bear . The things they purchase as conducive to these ends , are the wares of dark imposture ; namely such as these . Shrines , Images , Lamps , Incense , Holy-water , Agnus Dei's , Blessed Grains , Roses , Peebles , Rings , Beads , Reliques , Pardons , Masses , Dirige's and Soul-obits ; the goodly Inventory of Superstition . Blessed God! what a miserable and irrational waste is this ? what great good might have been done by the wealth laid out upon such unprofitable and such dangerous Toys , with the prophane Merchandizers in the Romish Temple ? how many real necessities might have been supplyed by the many hundreds of pounds yearly offer'd at that one Shrine of the pretended Martyr of Canterbury ? how many hungry persons might have been fed ; how many good men , bound in misery and iron , might have been set at Liberty by such Popish indiscreet Alms , squandred so fruitlesly , and levell'd at a Scope to which Christianity did never direct ? Secondly , discretion duly considereth the proper objects of Christian Charity ; that dogs may not devour the bread of Children . The Objects which I shall speak of , are , First , those more Publick ones of common Societies and charitable Foundations . Secondly , those more Private ones of particular Families and Persons . First , touching those more Publick Objects , Societies founded by Charity ; I shall , at present , make only these sew Reflexions upon them . First , I observe ( which is obvious enough ) that it is an imprudent and irreligious liberality , which erecteth such Publick Houses and Societies , as please private Imagination , but disserve the Publick Interest . True Charity erecteth not such Sanctuaries as are too common in Romish Countries ; such as are Refuges for wilful and capital malefactors . It foundeth not such Monasteries as are nurseries of a blind and formal way of worship : A kind of worship so very ritual , that the intention of the mind ( unless it be of his who Officiates ) is the least part of it . It favoureth not such Convents as receive , for term of life , the young , the strong , the able and apt for business , even against the desires , endeavours , importunities of their Parents , under pretence of teaching them to serve God with greater perfection . The Romanists frequently object to us that Statute which was made , in the Queens time , in favour of the poor : and they reproach us in a Proverb , saying , that begging began with Protestancy . But they should do well to use less partiality in their Censures , and to consider this plain truth , that the indiscretion of the Monasticks ( by feeding the slothful , the superstitious , the Enthusiastick , the Fryars Mendicants , the Pilgrims or loytering wanderers of that Church ) provided objects of burthen and expence , for those of the Reformation . And who ( I beseech you ) were most in fault , those who bred the Beggars ; or those , who , finding them in great necessities , made a Law to keep them that they might not perish ? Lastly ( not to spare our selves where there is a failure ) true Charity do's not countenance such places of exemption , as , by their private priviledge , do not support the Government by supporting the necessary Officers of State and Justice , in honour and without disturbance : such places into which the Law ha's reason to enter , yet ( which is matter of just astonishment ) no legal Authority . Secondly , I observe , that it is much more probable that the publick Charities of the Reformed should serve the publick Interest , than those of the Roman faction . Among the truly Reformed , such Societies are founded upon the impulse of plain , and prudent , and rational Causes . To wit , that God may have a publick , reasonable service offered to him . That Children may be educated for offices Ecclesiastical , Civil , Military Mechanick . That offenders may be corrected , or secured . That the idle may be employed . That the aged , the impotent , the wounded , the sick , the distracted ; may have relief , shelter , cure and oversight . But in the Church of Rome , the first motive to many Foundations is some pretended Vision or Revelation from God or a Saint . And by this means it comes to pass that sometimes fraud is a founder , and hysterick vapour ( passing for Oracle ) a Benefactor . And in such Places Enthusiasm is dutifully nursed and fed by those Societies , which owe to it their birth and original . The occasion of them is fancifull , and the scope of them is an indiscreet ( not to say an Idolatrous ) end . Thus it came to pass in the several Houses of their celebrated S. Teresa the Foundress of the Reformation of the discalced Carmelites . I will give you her own words o with respect to her first Foundation of the Monastery of Avila . One day ( saith Teresa ) after I had communicated , our Lord strictly charg'd me to set about this Foundation with all my might , making me great promises , that the Monastery should not fail to be erected ; that his divine Majesty should be very much served in it : that it should bear the title of S. Joseph , who should stand at one Gate for our guard , and our Lady , the glorious Virgin his Mother , at the other ; and that himself would stand always in our Company . — That I should tell my Confessor this , which his Majesty had enjoyned me ; and that he willed him not to oppose or hinder me at all . You see what Hay and Stubble is at the bottom of such buildings : and therefore , ifthe superstructure be solid , and it be advanced and perfected by that great moral Architect , Prudence , it is a miracle scarce inferiour to any which their Legends have fitted to the wide swallow of their people . But if Discretion does not succeed Enthusiasm , and correct it , what aids can be given , by so irregular and extravagant a principle , to the common good ? Thirdly , It may at least be offered to consideration , whether Prudence would not judge it conducive to the publick interest , both of Religion and Civil order , if there were places of retirement , rightly constituted ( without Masses , Images , Litanies to Saints , Cords of discipline , or any other instruments of Superstition ) for the use of men of less sound temper , though their disease be not perfect distraction . These ( one would imagine ) might be fit retreats for the pensive , the melancholy , the male-content , the inordinately scrupulous , the fearful , the reserved , the musing , the indiscreetly zealous , the fierce disputers of this world ; the vain janglers , who disturb peace and entangle truth : in summ , for the many who are not qualify'd for dispatch of business , or for freedom of conversation . By this means , pensiveness might be chang'd into godly sorrow ; and discontent at the world , into self-denial ; and that Religious fury which now rageth in the very streets , into private Devotion . But I say this with submission , and not with assurance : As also that there is a publick Charity in nature and dignity before this ; a due support of Gods publick service in all places of this Kingdom by such a maintenance as is not scandalous and insufficient . And thus far , ever since there was a prize put into publick hands at the dissolution of superstitious Houses , there has been part of a debt due from the State unto the Church ; which God grant it may have ability and opportunity , and religious inclination to discharge . Lastly , I cannot but take notice , upon this solemn memoria lof your publick Charities , of that singular Prudence which do's appear both in the founding , and in the managing , of the Hospitals of this illustrious City . The good ends to which they were so wisely design'd , and the diligent , prudent , and successful pursuance of those ends , ought not to be passed by with supine and ungrateful inadvertence . In this past year , there have been put forth Apprentices , and discharged out of Christs Hospital , Seventy six Children . There remain , under the care of it , five hundred fourty seven . And the number taken in , since the erection of it , has been about Twelve Thousand , of which many have proved eminent in divers faculties , and in Offices Sacred and Civil , and arriv'd at great things from very low beginnings . Ten of the formention'd Children have been , this year , placed out to Masters of Ships , having first been educated in the Arts of Aritbmetick and Navigation by the Royal bounty of his most Excellent Majesty , whose great and wise example ought highly to be honoured , and diligently to be pursu'd by the people of this Island , which God and Nature have design'd , by its situation , for Sea-affairs ; I had almost said , for the soveraignty of the Ocean . There have been Cured , this last year , in the Hospital of St Bartholomew , nigh Sixteen Hundred persons , of which many were partakers , also , of other relief convenient for them . The like Charity has been extended to more than Eighteen hundred in the Hospital of St Thomas . There have been received into the Hospital of Bridewell nigh Nine Hundred persons fit to be disciplin'd into good manners . And it hath brought up , in divers Arts and Trades , no less than One Hundred twenty eight . And all this has been done , notwithstanding these Foundations have , so deeply , suffer'd by the dreadful calamity of Fire ; the remainder of whose rage God , in mercy , restrain ; that this great City may never mourn a second time sitting in Ashes ; unless it be in those of Humiliation . I ought not , here , to forget the Hospital of Bethlem , that sanctuary of unsound minds , dwelling unhappily in unsound bodies . It hath , this year , received fifty three persons distempered in their imaginations . It hath Cured of Lunacy , and discharged Forty one ; and it maintaineth under Cure a Hundred and ten ; notwithstanding that great burthen of debt there is upon it , by reason of that noble and commodious structure lately erected . Happy the miserable who partake of this Charity ; more happy they , who out of hearty love to God and Man , have raised the several funds of it : as also they who , with pious liberality , build further upon them . But I forbear to discourse more at large , concerning such publick Charities , in this place , where it appeareth , by the fruits of the management , that they are so well understood , and so prudently governed . I pass to the Second sort of charitable objects , those more private ones of miserable Families , or Persons . And here , discretion considereth that these words of the Lord Jesus p [ give to him that asketh ] are , by the Laws of reason , and by other pious Rules in Holy Scripture , to be , thus , expounded . Be charitable to every one , even to those who have done thee injury , if thou judgest , in general , that they are fit objects ; and , in special , that they are proper objects of thy Alms. No man is , by the most luxuriant growth of Riches , made al-sufficient . The needs of a small Precinct in the world will soon exhaust even the Rich Man of Crassus , who would not reckon any one in that number , who was not able to maintain an Army . Seeing , then , we cannot benefit all the world by our Alms , ( though we may do it by our charitable Prayers for them ; ) it is fit that the little portion , which we are masters of , be placed upon those , whose circumstances are best suited to our own . Objects so particularly fit , are those in our Church , our Family , our Neighbourhood ; in the places of our Birth , our Baptism , our Education , our Office , our Revenue , our spiritual assistance , our temporal deliverance or advancement . Amongst these objects fitted to our personal circumstance , discretion encourageth those onely who are likewise fitted for our Charity by their own just qualifications . Prudence , therefore , discountenanceth those who are irreligious and prophane , and never use the Name of Christ with shew of reverence , but when they ask an Alms with it : who will not follow Christ unless there be Loaves to tempt them . It discourageth those who have been early Beggars , and have sacrificed the very flower and strength of their Age to idleness : Who , being accustomed to sloth , are more reconciled to shameful Poverty than honest labour . Who tell us , falsly and absurdly , that it is as good to be idle for nothing , as to work for nothing . As if there were not profit in all labour : As if sloth did not disable both mind and body : As if the mere employing of our time with diligence , did not secure us from many temptations . And certainly none have fallen into more , and into more perilous snares , than they who , from the beginning , have trodden the ways of unmanly laziness and unjust begging . Again , Prudence giveth no countenance to the over confident , who stand in need of such discipline as may humble them into a deeper and more becoming sense of their miserable and low condition ; whose impudence , adding menaces to their intreaties , giveth us cause to suspect concerning them , that they would extort those Alms by force ( were it in their power ) which now they endeavour to wrest by their boldness from timerous men , and from the easie-natured by their importunity . Likewise , discretion repulseth the craving and unsatisfy'd , who must have benefits cover'd daily with benefits , or else a shower of their imprecations will find passage through them . These would monopolize Charity , as if they were the only objects on Earth ; as if the comfortable dew of it were not well directed , if a drop of it fell besides their private fleece . It discourageth , also , the dissolute and riotous q , who turn the Alms of the day , into the revels of the night : who are not easie 'till by expensive intemperance they have unburthen'd themselves of the little stock they have gathered . Amongst these , it setteth its face even against that sort of men who are for a season , very laborious . They will , for a while , endure the heat of the day with honest and painful diligence . They will be frugal and sober 'till a summ is earned : and then it is not laid up for the support of their Family , and against they themselves fail through impotence and Age ; but the wages of some weeks are all riotously wasted in a few hours ; and they use them as their thorns which , after a growth of some considerable time , make a blaze and crackling for a few moments . Furthermore , both Religious and Civil prudence refuseth to favour wanderours , who are , oftentimes , pernicious spies and conveighers of unlawful Intelligence ; who , in all places where they have opportunity , leave behind them the marks of their wickedness and dishonesty ; who dare not lead their unwarrantable lives in any fixed abode , where the Government may take a true account of their behaviour under it . Finally , Discretion weigheth well the case of pretended Converts , lest , after the modern Policy of France * , it setteth up a Market for Conversions , and exposeth Religion to sale in a mercenary world , where divers will turn their Conscience to that point from whence prosperity bloweth . It is exceeding tender of all those , who , for Christs sake , quit their Countries , their stations , their false Religion . But , if it sees any considerable spot in the Morals of such who go under this character , it fears , for the sake of the same Blessed Jesus ( whose Religion is too Divine to cover base and carnal purposes ) to give them encouragement . It must be a mighty love of God , and a deep sense of Christian Piety which will force a man , for mere Conscience sake , to die , as it were , whilst he is alive ; to forsake the beloved Land of his Nativity , his dear Relations , his profitable employs , and to follow Jesus whithersoever he goes , be it to Pilates Tribunal , or to Calvary . Wherefore , he who pretends to have forsaken all that he may adhere to the Crucify'd Jesus , and leads not life very exemplary , and of remarkeable circumspection ; awakens the jealousie of the Prudent , and gives them signs of his insincerity . Thirdly , Discretion hath regard to the place in which Charity is fitly dispensed . It giveth , sometimes , very publickly , for Example sake , and sometimes very privately for Love sake , and as a sign to our selves of our freedom from vain-glory . It hath not a constant door for a promiscuous , bold , contentious crowd ; but chuseth rather to conveigh its Alms to the houses of the needy , than to tempt them abroad daily , to the expence of their time , and modesty , and innocence ; and the neglect of their Family and business . Again , Prudence raiseth not a great bank , by all the Alms it hath ability to give , for the behoof of some narrow Precinct , whose necessities require not such redundancy of supply . That will but bring burthen , instead of maintenance . For in this sence , also , our Lords saying is true , Where the Carcass is , there will the Eagles be gather'd together . Prudence ( to use the words of a great man * from whom it is no shame to borrow ) distributeth the remedy as the Disease is dispersed . Greatness of relief accumulate in one place , doth rather invite a swarm and surcharge of poor , than relieve those that are naturally bred in that place : Like to ill temper'd Medicines , that draw more humour to the part , than they evacuate from it . Again , where Discretion findeth the needy actually in their miseries , or in their labour and industry , there it conceiveth it hath a fit place . offer'd to it for the depositing of its Alms. For the publick Streets and Avenues to Churches , the prudent are very sparing towards those confederate and immodest Petitioners , who perpetually haunt them . They fear to turn their Charity into a blaze of glory . They expect little fruit from that which they scatter upon the stones . They will not be imposed upon , or forc'd , by those bold people who are , on purpose , importunate in such publick places , where they think men will be sham'd , at least , into bounty towards them . Fourthly , Discretion considereth the time of giving Alms. It hath respect to the seasons of great Sickness , of great losses , of scarceness of Work , and of dearness of Provisions . It hath especial regard to diligent men just sinking in their fortune , who may , often , be kept above water by a very little help , when a hand is opportunely reached towards them . It assisteth at the beginning of Arrests , where timely aid delivers men from perpetual chains . It giveth as soon as it seeth a fit object , not suffering the Christian to pine away whilst the Charity is growing . It placeth out to Masters the Children of the Poor , as soon as ever they are capable of work or instruction . By such means it preventeth new Families of Beggars ; it puts the Children into a capacity of being helpful to their Parents ; it secures their innocence , by preventing the very beginnings of begging which are dangerous . For there seemeth to be a kind of inchantment in that evil Trade ; and few who are enter'd are made to forsake it even by hardship it self . Furthermore , As to time , prudence hath an especial eye upon the seasons of mens setting up in honest Callings ; giving them some place of footing where they may stand . At such times , a small summ is a greater Charity , than the liberality of the openest hand , when the way of the person is more fixed , and his circumstances are ripened into some degrees of prosperity . Likewise , Discreet charity is liberal at those solemn times when the Church celebrateth the memorials of the Birth , the Passion , the Resurrection , the Ascension of the Saviour of the world ; and the descent of the Holy Spirit of God : or , when it observeth publick Fasts ; or other daies of Thanksgiving , besides those already remembred : that so our giving of Alms may be an act and a sign also , both of our humanity and our Devotion . Again , If there be absolute necessity , wisdom judgeth that time , a season for assistance , even of the personally unworthy . If it hath power , it will pull out of the ditch the perishing Goat or Swine . It knoweth that extremity will give violent counsel , and that men , in such circumstances , will force a way to their relief , if they cannot find one . Last of all , Wisdom turneth not all Alms into Legacies ; it doth not adjourn all its Charity to the last Will , which is , sometimes , never made but in a vain purpose , and , as often , not fulfill'd . Fifthly , Discretion considereth the quality of our Alms. And here , it is our prudence to prefer those which serve towards a constant provision , before those which are transient : those , I mean , which help a man in a pang of need , but put him not into a way of living ; which just hold him up from perishing , for an hour , but do not take him out of the deep waters . Wisdom , also , perswadeth always to give suitable supplies , and not mere counsel when bread is wanting . And it perswadeth to give such suitable supplies ( if it consisteth with our convenience ) rather in kind , than in that which will purchase them ; as Cloaths to the naked , and Food to the hungry , and Books to the uninstructed , and Physick to the sick . Money can answer all these needs , but it will not be always laid out upon them . And for some materials of Charity , discretion does purchase them from Work-houses for the poor ; at the same time doubling the good , by encourageing diligence and administring supply . Sixthly , Discretion considereth the due measure and proportion of Alms , that it be fitted to the needs of the receiver , and to the ability of the giver . Touching the needs of the receiver , it doth not always limit it self to mere necessity ; but , in persons whose fortunes are , by loss and accident , in declension , it hath respect to decence ; considering how great the fall is from Riches to Poverty . And , in men always poor , but always in hard labour , and able only to refresh life with the continual sweat of their brows ; it pitieth the heaviness of their yoke . It sometimes sweetneth their flavish estate by some addition to the wages of their drudgery ; and alloweth them some Sabbath for the ease of humane nature . Touching the ability of the giver , discretion considereth what we justly possess , and what quantity of it is required for the supporting of us in the condition of our birth , our place , our office , our family , and for the discharge of our obligations . It doth not require of all the same proportion . Some may afford a twentieth , and others a thirtieth part : and to others , whose Children and dependents are numerous , and whose fortunes are entangled , the hundredth part may be over measure . According as the heap is , so the wise man soweth . Religious Prudence does not pull down one Family for the support of another . But for raising of a new Family to worldly grandeur ( especially where the heirs of it are not encouragers of our hope , either by the quickness of their parts , or the virtuousness of their tempers , or the goodness of their educations ) the wisdom of charity does not press it with earnestness . This is a design of no great use , but of great uncertainty . The Family of Herod a was all extinct in a single century of years . And it is noted by the Author of the Baronage b of England , that , of the 270 Families of which he treats , there were not , when he wrote , above eight remaining . And yet , a great many imprudent men live all their daies in unbecoming parsimony , and without doing good so much as to their selves , for the advancing of some mean man , born to labour and low estate , and uncapable of any thing greater than that which he is already . And such a one is ruin'd by his preferment . Galba said the honest truth of himself , when he told his Friends , That they had spoil'd a good Souldier , and made the worst of Emperours . Lastly , Discretion hath regard to the due manner of dispensing Charity ; obliging both by what it gives , and by the way of giving . It giveth not grudgingly , or of necessity , but with signs of a free and willing heart . It findeth out , privately , just needs , and it preventeth asking , and surprizeth with a kindness , for which the needy did not look . And this strengthens their faith in the providence of God who createth friends to them out of the dust ; who bringeth them supply without and beyond their expectation . Wherefore when prudence giveth , it doth it without malicious upbraiding or proud insulting . When a miserable creature would borrow [ or , beg ] of him , it turneth not him away c . That is , it does not remove him to a distance , with signs of disdain , and contemptuous violence . It oppresseth not the modesty of the humble ; especially of those who have been wont to give and not to receive . To the more confident it giveth with a mixture of governance and favour , that they neither be encouraged in insolence , nor driven to desperation . Having said all this touching the necessity , and the nature , of discretion in giving Alms , ( and all , with reference to the further judgment and definition of a prudent man , when a particular case does lie before him ; ) It remaineth , In the last place , That I exhort both to Charity it self , and to the prudent exercise of it . First , I beseech you , be ye willing to give , and glad to distribute . Consider that power to do good , is a dangerous ability , unless we use it . Remember that it is God who giveth wealth , and that he expecteth some answerable returns of it . Live not in such inhumane manner , as if Nabal and Judas were come again into the world . Think frequently and warmly of the love of God and Jesus to you . You will not deny your crumbs to the miserable , when you thankfully call to mind that Christ gave , for you , his very flesh and his blood . Consider that , as one great end of Poverty is Patience , so one great end of Wealth is Charity . Think how honourable it is to make a present to the great King of the world ; And what a condescension it is in his Alsufficiency to do that good by us , which he could , so abundantly , do without us . Forget not that you your selves are in the body ; and that you know not what calamities may fall down upon the Earth , and what relief from others you may stand in need of . And let this be one of your daily thoughts , that , according to your Charity , the sentence of doomsday will pass upon you . Secondly , When you give Alms , do not offer the sacrifice of the indiscreet , which , it self , needeth atonement . Be not uncharitable by your charity . Add not to other evils , the great grievance of a numerous unmannag'd Poor . Remove , as far as in you lies , the reproach of a late sharp Writer d , who says , in effect , of the people of England , that they generally use a kind of mother-wit ; and have the generosity to do great things , but not the discretion to do them wisely . Now , that our Charity may be discreet , let us , First , Exercise our minds with good compass of thought . He that regardeth only a few things , shall never arrive at Prudence . It is necessary for a man to consider his own condition , to view objects of Charity with a strict and judicious Eye , and to look round about them in all the circumstances which attend them . The imprudent behold a shew of misery , and consider no further ; and , by one motive , are prodigal of those Alms , from the misapplying of which many other Arguments would have disswaded them . Plotinus e denieth that there is prudence in God , meaning it of that wisdom which needeth consultation f . But it is not with man as it is with God , whose will is his wisdom . Man knoweth but few things , and cannot arrive at discretion without study . And it is worth his labour to study the art of knowing men , by inquiry and observation ; that he may secure his Charity from the wiles of the fraudulent : and not be abused by fictitious needs , and deceive himself into a dangerous conceit that he lends to the Lord , when he gives to those who , sometimes , put out their very Alms to Interest . And , by degrees , a man will observe a certain Air in ungodly mendicants , which ( as great Masters as they are in the art ) they cannot easily dissemble . It is , indeed , possible for the wisest and most cautious observer to be , sometimes , mistaken . But then he hath this satisfaction in his mind , that he was not accessary to the imposture : and it is certain that they who are the blindest , are the soonest misled . But blind we shall be , and daily misled , unless , in The second place , We avoid slothful and easie credulity . Covetousness will require , as an excuse , and as a way of saving its beloved Money , very rigid demonstration , e're it giveth . On the other hand , credulity will be satisfy'd without tolerable proof , and take a lewd man's asseveration for an argument . It behaveth it self towards the tales of Beggars , as it doth towards those of idle Pamphlets : Though it be , one day , grossly deceived by them , it will trust them the next that follows . And where there is such blind trust , the idle will multiply petitions and pretences . They will tell them they have suffered deeply by suretyship , though they never had the credit to get into Bonds . They will profess that they have suffered extremely by fire , though they be of that number of barbarous Thieves , who will set their Neighbours house on a flame , that they may the more securely share in his goods . The credulous will be deceived by those very appearances which would undeceive them , if they would use any competent reflection , and had not a kindness for the scales on their Eyes . I mean the naked arms and breasts of Mendicants in sharp seasons ; and their lying in the Mire , and on the Pavements , day after day . Now , what a strength of nature is this which is not injur'd by those customary seeming hardships , which would destroy the lives of many who are in sound and perfect health ; and who were not bred to tenderness but labour ? Thirdly , For the administring of Charity with Prudence , it is necessary that even piety of inclination be directed by it . It is storied of Mr. Fox , the Author of the English Martyrology , that he could deny no man who asked of him an Alms in the name of Jesus . His Piety is to be highly valued ; but , surely , the weakness of it is not to be drawn into imitation . For multitudes use that name , to whom if we are liberal we offend our Saviour , who will say to them at the final judgment , Depart from me , I know you not [ or will not own you as my Disciples ] ye workers of iniquity . Fourthly , Superstition is to be removed , that Charity may have its perfect work . In the Eastern Countries , it seedeth Dogs , and other such Creatures , with provisions much more convenient for men ; conceiting that it is , thereby , charitable to the souls of some of their departed Forefathers , which are wander'd into the bodies of those beasts . In those , and in divers other parts of the world , it erecteth Convents for Will-worship ; and fixeth Romish Emissaries in such posts , that they may give disturbance to reformed Christendom . In summ , it can do nothing discreetly , being the issue of reverence overstrained , and of devout imagination heated into madness . Fifthly , That Charity may be prudent , let us avoid all pride of heart which dealeth out the measures of it to the unqualifyed and unworthy . It would buy off the clamour of their tongues whose credit is so low that it can give no authority to their slanders . It fears the calumny of penuriousness , which will not stick long upon any man , who is not sparing in any other case , where he may be justly liberal , and not prostitute his Riches . It would bribe the mercenary throats of vile people , into the flattering sounds of , good Man , brave House-keeper , and bountiful Master . Wretched ambition , which loveth the praise of licentious Mendicants , more than the suffrage of Conscience and the praise of God! Sixthly , Let us arm our selves with Christian courage , that the menaces , and revengeful looks of the sturdy and desperate , may not affright us into a misplacing of our Alms. God will protect us in well-doing against all their causeless threats and imprecations . And whether is it better , to fear the loose tongue of an ungodly man , or a dreadful thunderbolt from the just hand of Heaven ? Seventhly , Let us conquer foolish pity and irrational compassion . That affection is put into men by nature , to keep their reason from languishing , and not to pervert it . Yet it is daily suffered to do this disservice in cases of Charity . There is doleful clamour in the ear , and a shew of extream misery before the eye ; and this raises , by mere mechanick force , a pang in the heart . And nothing maketh the impression , but an appearance of sadness in the object . The image of it is dreadful ; but men under the dominion of passion , consider not whether it be a real misery , or a fiction , and a kind of spectre of Poverty . They examine not whether all this , if real , is not the effect of vice and sloth ; and whether industry could not supply those needs for which ther Alms are ask'd , in a careful tone , formed , on purpose , to move compassion . But to ease this present pang in their bowels , they give at adventure , and thereby put a thorn into their Conscience . Some of the Primitive Christians g , out of the abundance of their compassion , gave Alms unwarily to many crafty Heathens , who knew their weakness , and serv'd themselves upon it . And by this means , those less prudent Christians increased the Riches and the power of the Enemies of their persons and their Holy Religion . There are many who have either none of the miseries which they feign , or none which they would part with . In some , loud sighs , and deep groans , and flowing tears , and passionate complaints , are all counterfeit and artificial . And if they move your hearts , they have more influence upon them , than they have upon their own . It is said of two Beggars h who had a design upon the Charity of Epiphanius Bishop of Salamine ; that , to move his pity , one feign'd himself dead , and the other stood weeping and mourning over him . There are many who are reconciled to very ill circumstances , as pretences to beg with . They would not part with their Ulcers , their scarrs , their Crutches , left they part with their idleness and their Alms. By such ways they extort that from the tenderness of mens hearts , which the firmness of their reason would have preserved from abuse . But , alass ! This Charity which springeth from such soft temper as cannot bear up against any thing that looks like Tragedy , does not deserve the name of that Grace ; nor shall it have its reward . For it gives indiscreetly for its own ease , and not to please God in the relief of just necessities . If this foolish compassion may be called Charity , the weeping at disasters of persons in Romance , may challenge the name of Christian pity . These means , then , let us diligently use , that the wisdom of our minds may guide the liberality of our hands . So shall we justifie our selves to our own reason ; so shall we best promote the common good ; so shall we imitate the great and all-wise God , who is good and does good , and does all things in number and weight and measure . So shall we provide for our selves , bags which wax not old , and lay up for our selves an enduring treasure in the Heavens , and find mercy in that day when we shall stand in the greatest need of it . Having in our life time shewn discreet compassion to the Lazar's who are fit objects of it , we shall , when we die , be received into the bosom of the most blessed Jesus , to whom , with the Father and the Holy Ghost , be given all Honour for ever . Amen . FINIS . ADVERTISEMENT . THE same Author hath an Excellent Treatise , viz. Of Idolatry : a Discourse , in which is indeavoured a Declaration of , its Distinction from Superstition , its Notion , Cause , Commencement , and Progress ; its Practice charged on Gentiles , Jews , Mahometans , Gnosticks , Manichees , Arians , Socinians , Romanists : As also , of the Means which God hath vouchsafed towards the Cure of it by the Shechinah of his Son. Printed for Francis Tyton at the Three Daggers in Fleetstreet , over against S t Dunstans Church . Notes, typically marginal, from the original text Notes for div A64367-e550 a T. Aquin. Sum. 2 ● 2 ● q 23. Art. 3. utrum Charitas sit virtus ? b Phav . Lex . p. 1874. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c Rom. 7. 12. d S. Matt. 5. 47. e Rom. 5. 7. f LXX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gejer. in Loc. judiciose . g LXX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h 1 Pet. 4. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Comp. v. 9 , 11. i K. Edg. vid. Hist. of Ref. part 1. p. 22. k S. Chrys. Hom. 67. in S. Matt. l Ren. des Cartes in Epist. par . 1. p. 97. — Sitque apud me axioma , Justas & honestas vias omnium utilissimas esse , & tutissimas . m V. Tertul. Apol . C. 39. p. 31. Etiam si quod Arcae genus , &c. n Horae B. M. v. ad Us. Sar. fol. 66. — who that devoutly say [ these three Prayers ] shall obtain ten hundred thousand years of pardon for deadly sins granted by our holy Father John 22 d P. of R. o Life of S. Teresa . 2 d part , p. 2 , 3. p S. Matt. 5. 42. q Tertul. Apol. c. 39. p. 31. Haecquasi deposita pietatis sunt ; nam indè non epulis , nec potaculis , nec ingratis voratrinis dispensatur ; sed egenis alendis humandisque , & pueris ac puellis re ac parentibus destitutis , jamque domefticis senibus item-naufragis : & siqui in metallis , & fiqui in insulis vil in Custodiis , dumtaxat ex causd dei sectae , alumni confessionis suae fiunt . * See Pol. of the French Clergy to destroy the Protestants , &c. p. 151 , &c. p. 204 , &c. * Lord Bacon in his Advice touching Mr. Sutton's Estate , in Resusc. p. 199. a Joseph . Ant. l. 18. c. 7. Et R. R. Usserii Annal. A. 4079. b Sir W. Dugd. Pref. to Vol. 1. p. 7. c S. Matt. 5. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d J. M. Char. p. 10. e Plotin . Enn. 1. l. 2. p. 11. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. g V. Lucian . de Morte Peregrin . h Soz. Eccl. Hift. l. 7. c. 27.