niencies and Elegancies and Enjoyments of Life. So that indeed they are Martyrs to the publick Service. And were it only to the publick Luxury, the Fault would not be in Them, but in you, their Superiors, who difpose of them so: and who ought not furely to let them lie unrelieved in Languishment or Torture, for having furnished you the Means of Pomp and Delicacy. If you do, you are sadly unworthy of the kind Providence, which hath exalted you above them, to be its own Stewards for their Welfare.

But they are more directly the Servants of You, Merchants and Traders: to whom they are Instruments of earning Wealth and Honours, for a bare Subsistence. Think then, what you should feel in their Situation, were you neglected after all, when Illness comes upon you. Think also, that industrious Perfons are more in Number for every one such, whose Life is saved, or who is fooner or more perfectly restored to Health. These Confiderations will clearly shew you, that all Persons of Eminence in Trade should be liberal Subscribers; and the rest occasional, if they cannot be stated, Benefactors. The present is one Occafion. The Banker, or the Box, or any Friend of the Hospital, will afford you other Opportunities, when you please. And you well know, that small Sums frequently given, make a large Total: befides that even the

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the Widow's Mite singly is precious in the Sight of God *.

Some, of various Ranks, may not know Objects enough for their Charity: may not have Leisure or Convenience to inquire after them: may not care to trust or trouble others with doing it. Here then is a Way open for such to bestow, unquestionably well, just as much as they wish. And they should give the more, because they are put to no Difficulties, in order to give. Others have had Servants, or Dependents, or Neighbours, under Cure in the Infirmary, of whom they would else have taken the Charge themselves. Now these ought at least to reimburse the Infirmary: for still they will be Gainers by it; but else, they will in effect defraud it.

Persons profeffing Religion cannot but be fenfible, that were they to let Unbelievers excel them in Acts of Bounty, it would afford them fuch a Triumph, as Heaven forbid they should ever have. And Persons indifferent or unfavourable to Religion, most of them profess the highest Regard to Benevolence: as indeed, if doing Good to Men be the only Homage they will pay to God, surely they ought to be very abundant in it. We invite them therefore to a fair Contention with us on this Head. But at the same Time we must admonish them, that without moral Self-Go

vernment, and dutiful Piety, they will on the whole do Harm to their Fellow-creatures: or could that be otherwise, will fail of becoming inwardly such, as their all-wife Creator expects. And it is grievous to think, that with fome Qualities so amiable, by the wilful or careless Neglect of the rest, they should deferve Condemnation, instead of Reward. Still they shall obtain more Mercy, than if they had not been merciful*: and therefore, however wicked in other Respects, it is highly their Interest to be virtuous in this. But Charity shall cover the Multitude of Sins+, only when it proceeds from an efficacious Resolution of universal Amendment. And then it is peculiarly, both a proper thankful Claim to God's Promise of Forgiveness, and likewife a proper Compenfation to Men for past Injuries and Omiffions: if it be sufficiently plentiful; and bestowed on the Sufferers, when they can be found; or on the Poor, as their Substitutes, when they cannot. I hope therefore, that every one here, whose Confcience tells him he hath offended against his Brethren and his heavenly Father, will take this Method of Reconciliation now without Delay.

If Defire of increasing your Wealth obstructs your Liberality; you cannot, even in this World, receive near so much true Satif faction from having added a little to it, as

* Matth. v. 7.

† 1 Pet. iv. 8.

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from having done the great Good, which that little is capable of doing. Besides, what is to become of your Wealth? Your Heirs are to have it. And how are they to employ it? If they are to perform Acts of Beneficence with it, why may not you as well? If they are only to go on augmenting it, where is the Use or End of that? And if they are to squander it, as fooner or later they will, you are only contriving to make yourself and them a Reproach, in contrary Ways.

Suppose then, on the other Hand, it be Pleasures and Amusements, that intercept your Charity of what Kind are they? Many fashionable ones are mean, irrational, deftructive of the Time, Fortune, Health, Temper, Principles, of those who delight in them. What will be your Credit and Weight now, what the Esteem of your Memory, and the State of your Posterity, an Age or two hence, if you live, and teach Them to live, only or chiefly to fuch Things? At least intermix with them somewhat worthy of Notice and of Praife. Retrench a Sin or a Folly, and give the Cost to these poor Creatures. Put out of your Power, by spending well, what else you would have spent ill. This will be of double Service to you.

But poffibly you devote the Superfluity of your Income to innocent Entertainments, Ornaments, Decorations. And is it fitting then, that

that you should be humouring your Fancy, or displaying your Taste, while Wretches around you are perishing and unassisted? But fuch Things, you will say, employ the Poor, and so do Good. Why, allowing that they do Good; which however is not true, without several Exceptions: yet the Poor, who are incapable of Employment, should be confidered first. Others indeed may suffer, if you overlook them but these are suffering. Others will make some Shift; perhaps a better for the Publick, if not for themselves too: but these can make none. Befides, you may be a great deal furer, that the Good, to which Self-Indulgence cannot prompt you, is meant for Good: and it will procure you far more Esteem from the Worthy and Confiderate. Some of the Vain and Thoughtless perhaps may affect to ridicule you for it. But only avoid injudicious Projects of Beneficence, and Degrees of Liberality inconsistent with other Obligations or Proprieties: and you will be abundantly supported, within and without. Private Parfimony, when moderate, and combined with Generosity in Matters of publick Concern, was highly celebrated, even by Heathens, in former Ages*; and will to the latest be an Honour, and selfish Pomp and Luxury a Disgrace, to all Nations and all Perfons, that are noted for either. The Givers of memorable fingle Benefactions indeed will

* Cic. pro L. Flacco. §. 12. Hor. Od. 2. 15.10-20. Sat.. 2.2.102-105.

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