recommended to your Charity as proper Objects indeed who are like to make good Men and good Scholars too Should we but enquire from the Publick Schools of our own County or from the Colleges and Halls in our own University we should quickly hear of such and such Lads of slender Fortunes but Vertuous Inclinations and Rich Endowments industrious Youths that would be at Work but have no Tools Children that would be Scholars but cannot for want of a Tutour to instruct Books to read and perhaps bread to live Doubtless there is scarce any greater object of Charity than such a Child as this a Child that 's Pregnant and Promising to train up such a Child as this in a course of Religion and Learning is such a Service to God and his Church that 't is scarce within the reach of any private Man's Charity to do a greater For tell me who knoweth what a rare Man such a poor Child may prove hereafter Were it fit it were but easie to name some Persons that have been choice Instruments of Honour to God and Service to our Church who in their Minority lived on Alms. And if our bounty this day shall be placed on some such lucky Object who can tell but we may train up a Person of that Worth and Excellence for whom the whole Nation may be obliged to bless both God and Us Perhaps a few Books now bestowed on such a Child may render him hereafter a walking Library a little Money given him now may make him Rich hereafter our Cap may be changed one day into a Mitre our Cloth may be turned into Sattin and our Linnen may become Lawn-sleeves And methinks there is no sort of Men more obliged to this kind of Charity than We doubtless we are more concerned to endeavour the promotion of Learning than other men this is the great Profession of that Famous University which is the Glory of that County whereunto we owe our birth For whereas other Counties Glory in such and such Commodities and Manufactures 't is Ours that Glorieth in Liberal Arts and Nobler Sciences 'T is the Glory of some Counties that they can furnish the Chimnies of this vast City with constant fire 't is the Glory of other Counties that they can furnish your River and Cisterns with constant Water 't is the Glory of some Shires that they furnish your Shambles with Meat and your Shops with Cloth Well and what 's the Glory of our Shire Hath Oxford nothing to oblige London with Yes 't is our Counties Happiness and Honour that it can furnish your Inns of Court with Learned Lawyers to secure your Estates your City with Learned Physicians to preserve your Lives and above all your Pulpits with Learned Preachers to save your Souls And if so what Man amongst us that hath any Value for himself or his Native soil will not contribute something towards the Advancement of that Learning wherein the Honour of his Country and the safety of his own Estate Life and Religion are so much concerned 2. Such poor Children deserve to be recommended to your Charity this day as are like to make Vertuous Men and good Citizens too if you train up some eminent Scholar you will do an Honour to the place of your Birth and if you breed up some eminent Citizen you will much oblige the Place of your Habitation Past all peradventure there 's many a Child to be found whose Natural Genius doth lead him rather to the Shop than to the Study their Parts do very well dispose them for Mechanical Trades but not at all for Nobler Arts your Scarlet Gown may become that back on which our black one would be ridiculous 'T is certain that many a Child may make a Golden Lord Mayor who would have made but a leaden Bishop And is it not a thousand pities to see such poor Children stand at the door and beg who might have done so bravely within the Shop Were it not pity to see such persons in Rags and Tatters who with a little help might have worn a Chain of Gold Were it not pity to see such become the Nations shame and burden who with a little encouragement might have done a great deal towards its support and credit To prevent such a spectacle as this give me leave this day in their stead to become the Beggar though I would not be the Receiver of your Charity yet for once give me leave to ask it Doubtless amongst the many poor Children of our County 't is easie to pick out some that are promising and hopefull Lads of plodding heads and active hands Lads that might do far better in the Shop than at the Plow To place out such Lads as these to find them Work and Wages an honest Employment a Religious Master and a fitting Maintenance is that great Act of Charity which I would beg this day And for your Encouragement in this particular do but remember what brave Citizens have already been made even of Alms-boys to name Persons is needless and would be unhandsom too Only consider what hath been the happy issue of other Mens Charity may as well be the blessed event of yours who knoweth but some poor Apprentice trained up by the bounty of this day and fed by your Feast of Charity may prove a man of those Parts that signal Prudence Estate and Honour as to become the Governour of this Great Metropolis Who can tell but a Lord Mayor of London may for once be made even at Drapers-Hall there by your private Purses now and elsewhere by Common Votes hereafter But notwithstanding all this lest any Man's Charity should yet prove more cold than the very dish that should receive it give me leave to propound some proper considerations that may revive warm and make it fresh and that 's the business of our third and last Particular 3. Consider we what great Inducements man hath to be Charitable give we must and that considerably too but what 's our incouragement surely the greatest that can be see what it is in Four Particulars 1. The Commands of God do oblige us Commands that are express frequent and urgent too so the Evangelist Be ye mercifull as your Heavenly Father is mercifull and so again Give to him that asketh and yet again Charge them that are rich in this world that they be rich in good works c. We cannot be uncharitable to Man but we must be disobedient to God too 2. The Example of Christ doth much oblige us Learn of me saith our Blessed Saviour but what must we learn Certainly amongst other Lessons this of Charity is one so reasons great St. Paul who presseth the Corinthians to Acts of Mercy by this very Motive Ye know the Grace of our Lord Jesus Christ who though he were rich yet for your sakes he became poor c. So charitable was the Son of God as for our sakes to give himself and shall not we so far tread in
his steps as for his sake to give a trifle But 3. The great uncertainty of all Humane Affairs the mutability of this World and our own concerns therein doth much oblige us so various are the Providences of God and so changeable is the condition of Man that he who is now in a fair capacity to extend his Charity unto others may in some short space come to want and beg it for himself 'T is very possible that a dishonest or careless Servant a Thief or a Fire by night a storm a Rock or a Pirate by Sea a crack and flaw in a Title such or such a sad accident which easily and frequently happens may utterly undoe us And if in such a case we should think our selves fit objects of other Men's Charity 't is but reasonable that we should now esteem that poor Neighbour who is in a like condition to be a meet Object for our own So argueth the Great Apostle Remember them which suffer adversity but what 's his Motive as being your selves also in the body The Text imports That so long as we are in this uncertain world we are exposed to the self same dangers losses and calamities with other men and consequently we stand obliged to extend Mercy whilst we are able as well as to expect it when we are ruined 4. Those great Rewards which do attend our Charity do much oblige us That there is a Reward for the Charitable Person our blessed Saviour doth thus secure him Thy Father himself shall reward thee the very lowest expressions of Charity God will not suffer to be unrewarded Whosoever shall give to one of these little ones a cup of cold water only he shall in no wise lose his reward 'T is sure a reward there is but what an one is it Is it such an one as will reimburse recompense and make us amends for what we part with Yea the Rewards of our Charity are of Two sorts Temporal and Eternal What are these Temporal Rewards we may see distinctly in Four Particulars 1. The Rewards of our Charity are such as concern the safety and welfare of our Persons What is the Charitable Man's Privilege in this respect the Psalmist tells us The Lord will deliver him in time of trouble The Lord will preserve him and keep him alive The Lord will strengthen him upon the bed of languishing c. The Text imports that the welfare of our Persons is much concerned in the right ordering of our Purses the way to secure our health and sweeten our sickness is to Fee not so much the Physician as the Poor 2. The Rewards of our Charity are such as concern our common credit and reputation in the world For although our Blessed Saviour forbids us to make our own honour and applause the design of our Charity yet the issue and event thereof it will be Solomon tells us The memory of the Just shall be blessed This Just Man is the man of Mercy the same man that David speaks of He hath dispersed he hath given to the poor What then His Righteousness endures for ever his Horn shall be exalted with honour The best way to eternize our memories is to be exemplary in doing good Do good and dwell for evermore 'T is Charity that Embalms a Man's name and keeps it fresh and sweet for ever there 's no Tomb like an Alms-house no Monument like an Hospital no Marble like the Poor Man's Box. 3. The Rewards of our Charity are such as concern our present Interest and Estates even in this world 'T is one of Solomon's seeming Paradoxes There is that scattereth and yet increaseth But who is this lucky Man the next Verse tells us The liberal Soul shall be made fat and he that watereth shall be watered again A little water poured into a Pump fetcheth more and a little money put into the poor Man's Purse doth often bring much greater summs into our own There is no man so good an Husband even for this world as the man of Mercy nor doth any person prove so sure a gainer as he that gives see that Command and Promise of Christ Give and it shall be given unto you but how much and in what quantity good measure pressed down shaken together and running over Money rightly bestowed is not lost but rather lent out to use 't is like Seed scattered indeed here and there but yet it groweth and multiplies even to admiration St. Paul tells us He that sows bountifully shall reap bountifully Indeed a common sower may possibly over-seed his Ground and by a lavish hand spoil his Crop but in our Case there is no danger the more Seed we can spare and sow the richer Harvest shall we reap 4. The Rewards of our Charity are such as concern our Posterity too Thus the Psalmist He is ever mercifull and lendeth there 's the property of a Charitable Man but what 's his reward His Seed is blessed And thus some expound that forenamed expression of Solomon The Memory of the Just shall be blessed The Memory what 's that the Child the Son that bears his Fathers Name and keeps it up and alive in the world this Son shall be blessed this Child shall be so far from being injured by his Fathers Charity that it shall rather tend to his great advantage And surely this consideration doth totally remove that vain pretence and scruple of men who are afraid to do any considerable acts of Charity lest thereby they impoverish their Families and leave their Children beggars But 2. There are such Rewards of our Charity as concern another world Our Saviour tells us Blessed are the mercifull He doth not mean in this life only but in the next 'T is in order to this that he thus commands us Make to your selves friends of the Mammon of unrighteousness that they may receive you into everlasting habitations and upon the same score he tells us He that receiveth a Prophet in the name of a Prophet shall receive a Prophets reward but what 's that certainly 't is a Reward in Heaven And that we may not doubt the certainty of these great Rewards and so our Charity grow chill Solomon tells us what security we have and who it is that stands engaged He that hath pity on the poor lends to the Lord and that which he hath given will he repay That we may be encouraged to supply the poor Mans wants God himself hath drawn a Bond and offers himself to be the poor Mans Surety and the rich Man's Debtor And can our Charity expect any greater encouragement than this It 's true when such or such a Man would borrow perhaps we suspect his Honesty perhaps we suspect his Ability perhaps we are jealous of his Security and that makes us loth to lend but doth the Case stand so with God When God would be our Debtor do we think that he will not be our Pay-master
the Eucharist was Celebrated so Grotius Ea Convivia claudi solebant sacramento Dominicae Passionis c. These Feasts of Love were wont to conclude and end with another more Sacred Feast that of the Sacrament Thus probably might it be at first but because several disorders did afterwards happen which St. Paul complains of in the Church of Corinth such disorders as did render the guilty persons unfit for the Holy Communion it was Decreed in process of Time that the Communion should be received fasting and these Feasts of Charity adjourned till the Sacrament was over So St. Chrysostom tell us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the Congregation which received the Sacrament did afterwards go and eat together And so constant was this Custom for several Ages that Justellus makes this Feast of Charity an Appendix or part of the Eucharist for so he tells us Caenae Dominicae tres olim erant Partes The Lords Supper did of old consist of three parts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the breaking of bread 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Cup of blessing And then 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Feast of Charity 2. Consider we the place of their Celebration I remember that Pliny in his forenamed Account to the Roman Emperour tells him thus Quibus peractis morem sibi discedendi fuisse rurfúsque coeundi ad capiendum Cibum When the whole service of God was over the Christians were wont to part asunder and within a short space they met together again to eat but in what place they met he doth not there inform us But that these Feasts of Charity were of Old Celebrated in the Church may well be guessed from that expression of St. Paul What have ye not houses to eat and drink in or despise ye the Church of God There were some amongst them so disorderly at this Feast that although it were called a Feast of Charity yet since it was no better managed he sharply reproves them for keeping it in the House of God And that they kept it there indeed we have not only a probable conjecture from this Text but the express Testimony of Creditable Authours Epulas in Ecclefia faciebant saith St. Hierom they made a Banquet in the Church So much is intimated by the Canons of several Councils which afterwards forbad this Practice so did the Council of Laodicea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And so the sixth General Council 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 'T is not fit nor shall it hereafter be lawfull to Celebrate these Feasts of Charity in the House of God as if that were a place but Common Certainly these Canons which do expresly forbid this Feasting in the Church do necessarily suppose it because these Laws were established not to prevent an inconvenience that hereafter might be but to remove a profanation which already was 3. Consider we the Manner of their Celebration and that comprehends in it these Three Particulars 1. The nature and kind of their Provision and that was but ordinary not delicate in its Quality nor over-much in its Quantity So have some observed from that of the Evangelist They continuing daily in the Temple and breaking Bread which expression some understand of the Sacrament but others of this Feast of Charity which is here stiled a breaking of bread to intimate as Oecumenius words it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as St. Chrysostom phraseth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the frugality of their meal and the means of their Provision But whether this Text doth prove it such or not the Testimony of several Authors doth Tertullian calls these Feasts Coenulas nostras our mean or little Suppers so mean that he stiles them again frugalitatis exempla examples of frugality Cappellus calls them Coenas frugales parcissimas Thrifty and slender Suppers and Calvin testifieth for them thus Erat illic summa frugalitas moderatio there was used the greatest frugality and moderation that could be And what were the usual Messes at these Feasts Balsamon tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little bread and fruits To which St. Austin adds yet another Dish Pauperibus etiam carnes erogantur there was some flesh also provided for the Poor 2. Their Temperance and Sobriety in the use of Meats and Drinks and perhaps it might be their Piety and Prudence to provide for themselves such fare as was but mean and course with this very design That no Man amongst them might have so much as a temptation to the least excess But whatever their Provision was 't is sure there was but here and there an untoward person that did abuse it 't is not probable that any Man in his Wits that was just now preparing for or newly returned from the Holy Sacrament would so quickly forget himself and his Vowes as that he should immediately degenerate from a serious Christian into a luxurious and wanton Epicure No St. Chrysostom and Oecumenius give us this Testimony of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They eat but did not Gluttonize Editur quantum esurientes capiunt bibitur quantum pudicis utile saith Tertullian They eat no more than hunger required and they drunk no more than Chastity would well permit But 3. The nature of their Discourse and Table-talk and what that was Tertullian tells us Ita fabulantur ut qui sciant Dominum audire c. Their language was such as became those Persons who believed that God did hear them as their teeth were sparing so were their tongues chaste too Nihil vilitatis nihil immodestiae Not an immodest word not one wanton syllable no drolling at Sacred Things or Holy Persons No that 's the dirty language of this Age wherein some beastly persons who invite us to their Tables do entertain their Guests with such unsavoury Discourse as doth not onely grate and foul the ear but even turn the stomach too 3. Consider we the Design and End of their Celebration and what that was we may see distinctly in these Three Particulars 1. The First and Principal design of these Feasts in the Text was the Glory of God that bountifull God who furnished their Table for them 'T is St. Paul's Command Whether ye eat or drink do all to the Glory of God the Primitive Christians did so thus the Evangelist They continuing in the Temple breaking bread and praising God c. Thus it continued in Tertullian's time who tells us Non priùs discumbitur quà m Oratio ad Deum praegustetur We sit not down till first we have prayed and when their Meal was over Oratio convivium dirimit saith the same Tertullian They prayed again and so departed a practice which condemns the Atheists of these Times who fall to their meat as the Hog doth to his Acorns without the least respect to the kind