A SERMON PREACHED AT THE Anniversary Meeting OF THE SONS of CLERGYMEN. In the Church of St Mary-le-Bow, Nou. seven. 1678.  
By THOMAS SPRAT, D. D. One of his Majesty's Chaplains in Ordinary.  
LONDON, Printed by I. Macock, for Henry Brome at the Gun, at the West-end of St Paul's. MDCLXXVIII.   

IMPPIMATUR. Car. 
Ex Aedibus Lamb. 14. Die Nou.  Trumbull, R more D no, D no Gul. Archiep. Cant. à Sacris Domest.   

TO THE RIGHT REVEREND FATHER in GOD, JOHN Lord Bishop of Rochester, PRESIDENT, And the rest of the Governors of the Charity, for relief of the Poor Widows, and Children of Clergymen.  
MY LORD,  
SInce your Lordship, and the Governors of this Pious Foundation have, by your commands, laid a necessity upon me of Printing this Sermon: I think I ought rather to be wanting in Prudence to myself, than in respect to you. I cannot but venture the public censure, to serve a Design; for the promoting of which you all contribute so much more, by your Exemplary Zeal, and Beneficence. You, my Lord, especially, whom all acknowledge to deserve, by your generous Heart, and liberal Hand, the two great Titles you possess: of disposing his Majesty's Alms; and governing this Royal Corporation of Charity.  
My Lord, I am Your Lordship's most Humble, and most Obedient Servant, THO. SPRAT   

A SERMON PREACHED before the SONS of CLERGYMEN.  GAL. vi. 10. As we have therefore opportunity, let us do good unto all men, especially unto them who are of the Household of Faith. 
THese Friendly and Charitable Meetings, Men, Fathers and Brethren, you have now, by the blessing of God, for several years, renewed with no just offence to any, though with the grief, and envy perhaps of some, who are not of our Household of Faith; but to the comfort of all that are; for the present benefit, and relief of many, and with well-grounded hopes, and presages of much greater things for the future.  
Of these our Annual Solemnities there being two principal intentions; the one to answer a most unjust objection of the Enemies to the married Clergy, by showing a full appearance of their Children, who are in a condition to credit the Church, and serve their Country; The other, for relieving those of the same descent, who may have been reduced to Distress, and Poverty: For the first of these, I need no other defence, no other commendation, than this very Company, to which I speak. For what Argument, either Civil, or Ecclesiastical, can justify, can commend the Marriage of Churchmen, and vindicate our whole Reformation on that account, if this Sight be not sufficient to do it? This Assembly? The lawful Offspring of such Marriages, the genuine Seed, the proper Issue of the Reformation; and if you permit me to say it, I dare say, the Honour of it too. An Assembly composed of men considerable in all worthy Professions; eminent in many ways of life; all honest ways, some venerable, some honourable: Men favoured by God in your Birth, your Education, your several Stations in this world: so far above what the Adversaries of our Church most injuriously upbraid, so far above contempt or meaness, that you are plentifully blessed by our gracious God with ablilities; and, which is more, endued by him with hearts too, to do good to others.  
In that part therefore of our design in this Meeting, which concerns the vindication of our whole Race; I will use no other Apology; if I intended a Panegyric, I should need no other, but only this one unanswerable, living Argument, which you yourselves here present afford me.  
The other great end of it, which is Charity towards those of the like original with ourselves, whom their necessities may have made unable, ashamed perhaps, to appear amongst us at this time; the Recommendation of so prudent, so pious a work, deserves certainly to be the chief subject of the Preacher, the chief duty of the Hearers, and Preacher, in all such Assemblies of men of our extraction; and in this of this year, in a special manner, for an extraordinary cause.  
For your former worthy beginnings of this kind having lately received encouragement by a Royal Establishment; I cannot but believe. that this advantage has inspired all your hearts with the most cheerful resolutions, to perfect, by the help of so great a Patronage, what you yourselves had before so generously attempted: that what you have hitherto done in your private bounty, as a secret freewill Offering, you will persevere to do, and do much more, now you are invited to it by public Authority; now you are admitted by the King himself into a share with him, as I may say, in one of his most Sacred Offices; are become Nursing Fathers too of the Church: 
Esa. 49.23.  He of the flourishing part; you under him, of the Afflicted part of the Church of England.  
Wherefore, entreating first your favourable interpretation, that by reason of the sickness of the Reverend Prelate, who had undertaken this employment, I have been overruled to approach this place, so much out of my own order, so very much in all things unequal to those, who have gone before me; that I may (now I am here) be somewhat serviceable to the great Charitable design of this Congregation, I have chosen to speak on this Scripture: In which we find a serious Exhortation of the Apostle to all manner of Charity, In its largest extent; The doing good to all men! And then directed, and limited in two particulars, of Time, and Persons. It is to be practised with regard to some Times above others: we are to do good, As we have an opportunity. It should be with a careful choice and preference of some persons above others: To All, but especially to the Household of Faith.  
According to this plain Method, my following Discourse will be most naturally divided.  
First, As the Foundation of all, we are to suppose this most Christian Principle, That, by the obligation of our Holy Faith, we are all indispensably bound to do good to all men.  
Secondly, We may observe, That though our Charity should be universal, yet as it cannot be actually exercised, but on particular times, so it should be chiefly on special opportunities.  
Thirdly, We must conclude, That the true, Evangelical Charity may, and should admit of different measures and degrees; though it ought not to be confined to any, yet should principally be applied to the Household of Faith.  
That the true Profession of Christianity inviolably engages all its followers, to do good to all men, I will not here much labour to prove, but rather take it for granted; the very repetition of this truth giving a sufficient confirmation to it, in any Assembly of true Christians; much more in such a one, as you are; whose Fathers, by virtue of their Holy Office, were appointed the special Guardians of the great Doctrine of Charity, and Teachers of it to the rest of the world. To you therefore it may well be esteemed as a domestic Doctrine, received by you almost with your first milk, as one of the very first Elements of your Religion.  
A Doctrine, that is represented to our imperfect indeed, but yet to our sincere imitation, in the glorious, primitive Pattern of most perfect, most adorable goodness in the Divine Nature itself: by which the whole Frame of the Creation, the whole stock of Mankind, the sound, the unsound part, the good, the bad, were all made, and have been always sustained, and encompassed with such inexpressible Grace, such unbounded Mercy, as is always ready for those that desire it; always finds out those that seek for it; often stands in the way of those, that would avoid it; and overtakes them that fly from it.  
From that most blessed Original of doing good, that is essential to the infinite Being of our Creator, we have an excellent Copy transcribed for all our use in the Gospel; here made necessary to us by innumerable Precepts; here illustrated to us by a most gracious Example; here made easy for us by Promises of Divine Assistance; here rendered pleasant and profitable to us by assurances of unspeakable Rewards.  
This Doctrine of God's goodwill towards men; this command of men's proportionable goodwill to one another, is not this the very Body and Substance, this the very Spirit and Life of our Saviour's whole Institution? It is intermingled with all the Truths He teaches: It overspreads and gives one colour to all his Precepts; 'tis the very distinguishing Character of the Christian Law; by which that has exceeded, and advanced all the true Dictates of Natural Reason; by which it has excelled, and put to shame all the best Pretences of false Worships; nay by which God himself seems to have made the last Addition to his own Discoveries and Instructions to Mankind: For as in many other things the Gospel appears in respect of the Law to be a clearer Revelation of the mystical part; so in this it is apparently a far more benign, more generous Dispensation of the practical part of the True Religion.  
In this matter, what need we Christians be our own Witnesses, or our own Judges? We might refer the examination of it to any sober judicious Heathen, or unprejudiced Jew, if any such could be found. 'Tis true, they might at first sight observe the common practice of too many, that call themselves Christians, to be very different from the Doctrine they seem to own. They might justly wonder, that men so taught, so obliged to be kind to all, gentle to Strangers, merciful to the Afflicted, loving even to Enemies, should behave themselves in every point so contrary to such heavenly Instructions, such indissoluble Obligations! that so many, that any fierce, stubborn, revengeful, avaricious, uncharitable Passions could possibly spring up under the shadow of such a Religion! nay, that some men should make such a Religion, and their Zeal for it, to be the pretence, and excuse even to justify, even to sanctify such passions!  
All this the Adversaries of the Faith have too much reason to object against too many of its Professors; but against the Faith itself nothing at all. In that all things of this nature must excite their admiration, or overwhelm them with confusion. Should the wisest Heathen search into all the highest flights of their best Moralists; should the most devout jew recollect the most virtuous Counsels, and Traditions of their Patriarches, and Prophets; and then should both these compare what they can find in either of them, with the free-spirited, the large-hearted, the universally-charitable design of the whole tenor of our Blessed Saviour's Teaching, and Life; and that unanimously expounded by all the inspired Writers after him; and they must both at last agree, that here are introduced far more Heroic Principles of Meekness, Forgiveness, Bounty, and Magnanimity, than ever all the Learning of the Heathens could invent, or all the Antiquity of the jews could boast of.  
What could the light of Nature, what could the Mosaical shadows, which yet were clearer than that; what could either of these produce that is comparable to the true Evangelical Spirit? By our Law of doing Good, no good is to be left undone towards all, not the good of the Tongue, the Hand, the Heart; none is to be done unwillingly to any; none only for our own sakes; none only in one season, but always. Here are confirmed all our other Natural, Civil, Political ties of Mutual good Offices; nay here, when they are not, or cannot be Mutual: Here many new Titles of kindness, many new Relations of endearment are superadded to them: Here the foundations, the desires, the occasions of Envy, Malice, Covetousness Revenge are abolished: Here a new race of Virtues, and Graces more Divine, more Moral, more Humane are planted in their stead.  
If I will believe, and obey the Gospel, no difference of outward condition, no Calamity, no Misery can make any man not to be equal to me, or to deserve my neglect: no distance of Place, no strangeness of Country, no contrariety of Temper, or Interest can make any Man a stranger to me, or to deserve my indifference: no ill Will, no ill Speech, no ill Deed of another against me can make any Man an Enemy to me, or to deserve my hatred. With Men indeed these considerations are usually, naturally the causes of Despite, Disdain, or Aversion from others: But with God they seem to pass for so many new reasons of our greater tenderness towards others; even as so many new degrees of our Consanguinity with them.  
Should we not do good to Strangers? The Gospel allows no such term, as a Stranger: makes every man my Neighbour. Should we not forgive our Enemies? those that Curse, Persecute, and would Destroy us? The Gospel knows no such thing, as an Enemy. We are to bless, 
Mat. 5.44.  to pray for, to love our Enemies: and if not for that very reason, yet notwithstanding it. Ought we not to pity, and supply the Poor, and Afflicted, though they have no Relation to us? No Relation? That cannot be. The Gospel styles them all, our Brethren: nay they have a nearer Relation to us, our fellow Members: and both these from their Relation to our Saviour himself; who calls them his Brethren, his Members; and makes them his proper Charge, his peculiar Care: Titles of Honour and Privileges which the Rich, and the Great, as such, can never deserve; and will never have, unless they employ their Riches, and Greatness, for the help, and protection of these the true Wards, and Children, and Friends of God.  
Wherefore since we are to do good, to the Poor, to Strangers, to Enemies; those whom Nature is too apt to make us Despise, Disregard, or Hate; then undoubtedly we are to do good to all Men, To all Men, as we have an opportunity, which is my second particular.  
I cannot but take notice of the fullness of the Original Phrase in this place. For though it is evident, that the Holy Ghost is scarce ever so Various, and Copious, and Efficacious, on any one Divine Argument, as when it recommends to us the great duty of Charity; yet there are few expressions, on this very subject, so expressive; none, I think, more powerful than this, throughout the whole Scripture.  
First 'tis here said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Word, that signifies, not only some empty good will, and good wishes; not only some verbal assistance, or the cold comfort of barren promises; not only some slender kind of good work, performed by chance, with little cost, or no pains; but an active, expensive, indefatigable goodness; such as our Apostle, elsewhere, 
1 Thess. 1.3. Heb. 6.10.  in two several places, calls a work, and labour of Love.  
Secondly 'tis said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which may be translated not only doing Good, but the Good; the Good I suppose, that others necessities most call for, and our circumstances most enable us to perform; and so implying much cautious Care, and Cicumspection, in suiting the kinds of our relief to our own abilities, and to the wants of those we would relieve. And a doing good in this wise manner, this truly-Gospel sense, is a wonderful addition to the good action itself. Of so beautiful, and amiable a thing as Charity is, nothing can more increase the Lustre, and Beauty, than a prudent election of Objects, and a fit application of it to them. In good works, as in all other good things, there may be goodness in the general, but Decence, and Gracefulness can be only in the particulars, in doing the good.  
Thirdly therefore, To make this decence of our Beneficence complete, 'tis added, That we must do it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As we have opportunity. Most of the Learned Versions only render it, whilst we have time: whilst by the favour, and long-suffering of Almighty God, our frail, and uncertain Lives are, for this very end, prolonged to us in this World: which is our chief opportunity of doing Good; as after this Life; begins Gods chief opportunity of recompensing us for so doing. But in all works of Bounty, and Liberality, something more is to be considered besides the occasion of the Givers: and that is the occasion of the Receivers; and therefore our Translation takes in both, rightly says, not only whilst we have time, but, as we have opportunity.  
Opportunity is in respect to time, in some sense, as time is in respect to Eternity. 'Tis the small Moment, the exact Point, the critical Minute, on which every good work so much depends; that whenever you just light upon it, it is able to make all your Religious performances more easy to yourselves, more beneficial to others, more acceptable to God himself. Has not every common action of life, every virtue in Morality, and so every grace in Christianity its due season, its proper time? out of which whenever it is practised, I will not say it changes its Nature, and becomes evil; but most truly it loses very much of the comeliness, and vigour, and ornament of its goodness.  
There is, 
Eccles. 3.1.  says the Wiseman, a season, and time, that is, an opportunity to every thing: the same which the Poet means, when he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ 
Hesiod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  So your Christian Fortitude, and Patience have their opportunity, in times of Affliction, and Persecution: So your Temperance, and Humility have theirs, in Plenty, and Prosperity, especially unexpected Prosperity; so your Devotion has its opportunity: 
Ephes. 6.18.  We must Pray always, but chiefly at certain times: on stated Days, in most solemn Places: so your Fasting, Contrition and Mortification, when the Church and State appoints, and that especially in times of greater Riot and Luxury: so true Zeal, in times overflowing with Atheism and Profaneness: so Moderation, and Christian Prudence, in times abounding with blind and furious Zeal: so all the rest; so Charity has its opportunity, as well as the rest.  
Indeed so diffusive, so comprehensive, so catholic a Grace is Charity above any of the rest, that whatever time is the special opportunity of any other moral Virtue, or Christian Grace, that very time is also the special opportunity of Charity. It must immediately, inseparably attend all your Christian Fortitude, your Patience, your Devotion, your Mortification, your Prudence, your Zeal. In whatever Heart, or Head any one of these takes possession, it must never go single; it must bring Charity with it, or it is there itself in vain. 
Psal. 149.9  Mercy is over all God's works, and should be in all ours.  
Such is the large opportunity of Charity, whereby it is made the constant Companion and Perfection of all Virtues; impower'd to enter into every one of their Provinces: and well it is for that Virtue, where it most enters, and longest stays. Indeed so much employment it has, that whoever shall read over St. Paul's enumeration of the Duties incumbent upon it, 
1 Cor. 13.  he might almost conclude, that well-nigh the whole business of Christianity is laid on the shoulders of Charity alone. Charity bears all, 
Verse 7.  believes all, hopes all, endures all, and much more to the same purpose. What can be spoken more effectually? Whereas the same Apostle, in the same Chapter, tells us, That of the three things which remain, 
Verse 13.  Faith, Hope and Charity, the greatest is Charity; here much more is said; not only that it is greater than Faith, and Hope, but that it believes all, hopes all itself: has all these other Graces, and their opportunities, contained within itself.  
Certainly therefore Charity is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here intended; not only a good, not only the chiefgood, but that without which nothing else can be good.  
Yet besides this general opportunity of Charity, which, you see, is common to it with all other goodness: it has also many Opportunities peculiar to itself. As when it is to be practised towards persons of great, and undeserved Wants, or of extraordinary Merits, or of extraordinary Demerits: That is one great opportunity of Charity. Or when in places, that can show very few, and little, or very great, and many instances of Beneficence: That is another of its opportunities; that where there are few, and small examples of good works, they may be increased; where there are many, and great, they may be encouraged to continue. Or in times of public Fasting, Mourning, and Humiliation; that is another opportunity of it: For the best sign, and fruit of denying ourselves, is mercy to others. Or in times of Thanksgiving, of remarkable Temporal or Spiritual Blessings; in times of Joy, and Feasting, and enlargement of Heart; that is another. In all such times, when we more freely enjoy the bounty of God ourselves; we make it an imputation to us, if we do not take care, that others also shall partake of some good by it. Such honest refreshments, and comforts of Life, our Christian Liberty has made it lawful for us to use: our Temperance, and Sobriety in using them will make them innocent: But nothing can render them truly Christian Comforts, except the mixture of some good work of Kindness, and Liberality with them.  
And therefore the only Feasts we read of in Scripture, 
Judas v. 12.  amongst the Primitive Christians, besides the great Feast of the Holy Communion, were their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their Feasts of Charity. Cicero brings in Cato reproving the Levity of the Greeks, 
De Senectute.  for calling their Festival meetings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from their drinking then together; and rather commends the Gravity of the Romans, who named such meetings Convivia, from their Living, and Conversing then together. But we Christians have another manner of example to follow, from our first Predecessors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which the very word may teach us our duty in them: 
Tertul. Apol. cap. 39 where they are described.  For these took their Name not from the Mirth, not from the Conversation, but only from the Charity of the Guests. That indeed is the only thing, that can season all our Mirth, that can sanctify all our freedom on such times: That indeed is the only true Christian life.  
I come in the Third place to examine, what ought to be the proper object of a Christians doing good. It must be done to all, but especially to the Household of Faith: which is the last particular in my Text.  
'Tis manifest throughout the Bible, that besides the whole compass of Heaven, and Earth; in which God is pleased to reside, therefore calling the one his Throne, 
Mat. 5.34, 35.  the other his Footstool; though both are far from containing his Immensity; but, besides that more ample Habitation of his Power, he has always condescended to take to himself, amongst the Sons of men, a peculiar Household of his Love: which, in all times, he has cherished as a Father, by his special Providence and Affection; and governed, as a Master, by a private Oeconomy of his own.  
This is the proper Household of Faith. And in the first Ages of the World, 'twas sometimes literally no more than a single Household, or some few Families. Before the Fall of our first Parents, it could be no otherwise; and after it too 'twas so for several Generations: whilst the Mysteries and Worship of the true Religion were almost confined to the Succession of one beloved Race, and the rest of Mankind left to be, what they had made themselves, 
Eph. 2.12  Aliens and Strangers.  
Nor ought any to repine on this account, at the unsearchable Judgements of God, that so many were at once excluded out of his Family. Ought not all rather, we especially, to admire and adore his apparent Mercy, that any were still permitted to have a right in it; since none could merit, all had forfeited that right?  
But in process of time, when this chosen Family was multiplied into a Nation, that Nation too became the Household of Faith; a greater, but still a Household: Limited in its Members, almost to one People; in its public Worship, almost to one House: But still a Household of Faith: a Faith, that was true, though obscure; a Faith, that had then the hope of things not seen, though it was not, as afterwards under the Gospel, 
Heb. 11.1.  the Evidence of such things.  
Under the Gospel indeed the next, and the greatest increase of this Household of Faith has been made: when, by the Universal administration of Grace, begun by our blessed Saviour, enlarged by his Apostles, carried on by their immediate Successors, and to be completed by the rest to the World's end; all Types that darkened this Faith, are enlightened; all Veils, that hid it, are rend, and taken away; all Walls of partition broken down; 
Epis. 2.14.  all confinement to Families, or People, all narrowness of Opinions removed; all Nations under Heaven invited; some of all received into this Household: which therefore has taken to itself, as it deserves, the most August Name of Catholic; that, without it, no other House, nor Religion, nor Empire could ever justly claim; nor within it, can any one Church above others rightly pretend to it, but only all together, united in the same Faith, the same Hope, the same Charity.  
Such have been the different extents of this Household of Faith, through all its successions. And what all along were the different ranks? what the distinct Offices? what degrees of Privilege, and Command maintained amongst all its members? None at all? Yes certainly very much of all. In so divine a Household, so united in one Faith, were there no other Means of Order, or Methods of Union? no Superiority of some? no submission of others? no reverence towards any? How could it then be a Household? A Herd of wild Beasts on the Mountains, a savage Drove of men in Caves might be so ordered, or rather so disordered: 
Eph. 3.15. Chap. 2.19. 1 Pet. 2.9. Tit. 2.14.  But never a Family, a City, a People, a peculiar People; all which the Household of Faith is often called: for to all these Obedience, and Subordination, Government, and Subjection are most necessary for their well-being, for their being in a Civil State; certainly therefore as necessary to a Spiritual Family, and City, and People.  
Can there be any reason imaginable, why the Household of God alone should throw off all that Rule, and Discipline, that orderly Dependence, and Duty, and Service, by which all other Houses in the world are best governed? Nay by which they can only be well governed? No. So far is an indistinction of all persons, or equality of all Orders, and, by consequence, an Anarchy of all things; so far from being agreeable to the Will of God; declared in the Beautiful, and Harmonious frame of his great Household, the World, and especially in all the Ministeries of proper Household, the Church; that there was never yet any time, since the Church was a considerable Number; I believe, since it was a Number; when some of its Members were not more Sacred than others, when some were not appointed Spiritual Rulers, some Temporal Governors, some both over others.  
The Patriarches were indubitably invested with both these Authorities. In Moses, and Aaron they were divided in persons; but still united as in Brethren. In the jewish State, of which every part was of Gods own prescribing; 'tis needless to tell, how great was the Preeminence of the Priestly Office; how Sacred their Degrees; how Separate; how Plentiful their Maintenance.  
Or if that Example be not Spiritual, be not Christian enough: What can be more Christian, more Spiritual, than our blessed Saviour's making the like distinctions between his own Evangelical Ministers? His sending not all his Disciples equally, but first his Apostles, and them chiefly? and his impowering them to send others with the like differences? as is plain from their practice. And of those very Apostles (for I see not, why, as we pass, we may not plead our own cause too) of those Apostles some, even the greatest, Married men; of their successors many Married Men: all endued with indelible power from above, to Feed, to Govern this Household; to Create, to continue a Succession in it; to Consecrate, to ordain Pastors, and Stewards of it, to the world's end: 
Luke 10.7.  all worthy of Livelihood, some of Honour, and, if we will believe St Paul, even in the times of greatest purity, 
1 Tim. 5.17.  and simplicity, some worthy of double honour.  
We have now discovered, what is the true Household of Faith: In general, the whole Company of the Faithful, divided in times, and places, joined in one mystical Household: In a particular, more eminent manner, the Ministers of that Household, the Dispenser's of that Faith: and so many of the best Interpreters understand my Text.  
Hence therefore we behold to whom all Christians are to do good: to all Men; especially to all Christians; more especially to all the Ministers of Christ. And this being laid down, as undeniable, if you give me leave to make one short step farther, we may then by an easy, and necessary consequence, reduce this general advice to our present, particular purpose.  
For if the Fathers, and Husbands of those, whose relief this your Meeting intends, were unquestionably of the Household of Faith, both as the Members and Ministers of it; and if on that account all were especially to do good to them; then certainly their Relics, and Children cannot be Strangers in this Household; ought not to be Strangers to the Good, that is done in it, if they want it. If to the Ministers of Christ, whilst Living, all are to do Good, as to the chief Officers of the Household of Faith; then certainly, when they have ceased from their labours, at least as much to their posterity; to whom there is near the same obligation, too frequently a far greater need, and occasion of doing good. And if all Christians are bound to do good, in a peculiar manner to the Household of Faith, so understood; then no doubt those of the Household itself, who are in some estate of Prosperity, which, God be praised, is your case, have much stronger ties to do good to the other members of the same Household, who are in adversity.  
You now see, Reverend, and Beloved in our Lord and Saviour, the course of my Text has brought us to the great design of this our Assembly; which is mercy to those distressed persons, who have the same relation to this Household of Faith with ourselves. But before I come to them, I beseech your patience, whilst I speak something to ourselves here present: to whom, from what has been said, methinks a little seasonable Counsel, some honest, humble entreaties at least, are due from me at this time; as from all of us a relief is due to the others.  
We have heard our Common, our Proper Title to the Household of God laid open before us. We find ourselves enrolled in this heavenly Family, as Servants, as Sons, as Sons to the chief, and most Sacred part of this Family. The best Philologers say, that the Original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is here translated of the Household, does not only signify Domestic, as opposed to Foreign, to those without doors; but also private, as opposed to common, and those that are only just within doors. On both these Senses our claim is founded. We are not only of the Household, out of which a great part of the World is excluded; but we are more privately, more intimately of the Household, in which a great part of the Faithful are only as common Members.  
Thus we have all a double relation to it: some of us a threefold: All of us as Christians; all as Sons of the Ministers of Christ: some not only so, but as Ministers ourselves. And can our duty then be single? Is there nothing expected from us, more than from other Christians? Does our greater privilege require nothing from us, but what is Common? Yes certainly very much. Let me briefly put you in mind, what it is.  
First, since we claim a proper interest, above others, in the preeminent rights of the Household of Faith, then, no doubt, to make good that claim, we are all proportionably obliged above others, to conform to the proper manners, and virtues, that belong to, and become this Household, and distinguish it from all others: then, no doubt, if in every one of such Virtues, whether they respect God, or Man, we do not exceed others, we scarce do our ordinary duty: what great deficience is it, if we come short of others! what heinous shame, if we notoriously offend in the opposite sins!  
We have far greater obligations than all others to do good: we have not so much as the false excuses, that some others may think they have, to do evil. If we forsake the ways of Grace, and Goodness, we cannot allege any colour of Ignorance, or want of Instruction: we cannot say we have not learned them, or we could not: nay we cannot say, we have forgot them. They were familiar to us from our Cradles; imprinted on our Childish Memories; insinuated into our tenderest Age; endeared to us by the nearest Examples. Virtue in us not only our Duty, but should be our Portion, our Inheritance. Vice in us were not only wickedness, but Apostasy, degenerate wickedness.  
Wherefore of those Graces, which no Christian can be without, we ought to exhibit a greater measure: of those, which adorn a Christian Life, we should aspire to the most excellent degree. Far should be from us not only all scandalous evil, but all the least appearance of evil: and, as Caesar said of his House, not only the Sin, but the suspicion. The spotless modesty of private, and public life, that sobriety of Conversation, that mildness of behaviour, that Innocence, that Benignity of words, and actions, that Liberal, that Generous Spirit which all other other Christians ought to labour after, should look in us, as if they were natural to us, and born with us. In those good things, which all others are to study, and imitate, we are to give, some of us Rules, all of us Examples. What all others should practise, we should scarce to know how to practise otherwise.  
I urge this the rather, because we live in an Age, when there is an universal complaint, (and God knows, there is too much reason for it,) of an universal Corruption of good Manners. The complaint indeed is far more general, than the endeavours to redress it. Abroad every Man would be a Reformer, how very few at home? But in truth, if all would really intend an amendment, and set about it in good earnest; I cannot imagine any more likely means to effect it, than to have it seriously begun, and steadily carried on by men of our birth.  
Great and powerful; I am confident, irresistible would be the influence, which this very Assembly would have on the whole Kingdom. If judgement begins at the house of God, says St. Peter, 
1 Pet. 4.17.  where shall the ungodly, and wicked appear? And why should we not expect that judgement will begin at the House of God, if reformation begins not there? But then let me add, if reformation begins at the Household of God, where shall ungodliness, and wickedness appear? Your Examples will meet it at every turn; and put it out of countenance in every place: even in private corners 'twill soon lose that confidence, which now it too much assumes in public.  
Secondly, This consideration, that we are all united in one Household, are all of the more inward part of the same Household, may suggest to us all, that we especially of all Men, of all Christians, ought most to promote Unity amongst ourselves, and others.  
I beseech you mistake me not. I do not only mean our Unity in matters of Religion. That amongst us, I suppose. I cannot reasonnably suspect, that any of us should be dissatisfied with, or disobedient to the Church of England. I cannot fancy that those little scruples, and groundless prejudices, and weaknesses of Conscience instead of tenderness, which misled too many others, too many, otherwise good men; should find place in any of our minds, against so Pure, so Pious, so Regular, so Moderate a Church: at whose Breasts we were more than ordinarily nourished: a Church, which deserves to be to all a common Mother, and is to us so much more than a common Mother.  
Wherefore I will not, I need not undertake to exhort you to an Ecclesiastical Union within yourselves. I am rather ready to congratulate that to you. But there is another Unity, which, next that in Spiritual things, would be of all others most delightful to God himself, most advantageous to our Country: and that is your endeavour after a Civil, a Political Union in the whole Nation; a fair, and candid Correspondence between all ways of life; a strict, and friendly Communion of good, and kind Offices, between Men of all Ranks, and Professions among us.  
This is that, to which I would most earnestly, and I believe I should most seasonably advise you all. You know who has said, That every Kingdom divided against itself is brought to desolation: 
Mat. 12.25.  and every City or, House divided against itself, shall not stand. And most certainly nothing more shakes the Superstructure, nothing more strikes at the Foundation of any Society of Men; nothing more disables a House, a City, a Kingdom, from doing good and great things, than mean divisions between the several Orders, and Conditions of its Members: their narrow-hearted repining at each others gain; their ill construction of each others advantages; their envying the fruits of each others labours: when one Trade, or Art, even those, that should be the most Liberal, shall make it their business to Disdain, and Calumniate another; shall impute the faults of any particular men, to the discredit of any whole Calling: when any distinct way of life shall think, that all others enjoy too much Profit, or Power, or Honour; they alone too little.  
What can be more destructive to public Quiet, and Concord? What to a private, easy, and honestly-pleasant life, than in full peace to have, as it were, an open War between all professions? for any of the Clergy to murmur against the Priveleges of the Laity? for any of the Laity invidiously to aggravate the Rights, and Immunities of the Clergy? For Churchmen to look with a greedy, or malicious eye, on the Incomes, or Preferments of Lawyers, or Physicians, or Merchants, or the Gentry, without weighing their hazards, and expenses? For any of these, without regarding the pains, and burdens of Churchmen, to grudge, or upbraid to them those small remains of Ancient Piety, which the Rapacity of some Ages has left, scarce left to the Church?  
Whether this be not, on all sides, a most illnatured, most pernicious temper; whether it has not too much sowered, and infected the humour of too many of our Countrymen; I leave to you to judge: yet not only to judge: but to you, of all men living, the cure of this Distemper is to be recommended. You are not only the most proper, but, I believe, the only instruments capable of effecting this happy work. Unspeakable is the opportunity to this end, which is in your power, that no other generation of men can equally pretend to.  
'Tis an evident observation, than no other one Race, not the Sons of any one other Profession, not perhaps all together, are so much scattered amongst all Professions, all ways of life, as the Sons of Clergymen alone. Of most others the Children are commonly bred up in their Father's way; or so plentifully provided for, that they are left at large; some few permitted to venture on the Church. But with Churchmen 'tis far otherwise. Their Children, we see, flow abroad, are confined to none, overspread all our ways of breeding; and life: our Shops, our Schools, our Universities, our Inns of Court, our College of Physicians, our Towns, our Country, our Court, our Cities; this Court, this City especially.  
And if the dispersion of the Church from jerusalem by the reason of persecution, 
Acts 8.4.  first into all judea, then into all the World, became, by God's wonderful providence, the chief cause of enlarging the Gospel: why may not we hope, that the Sons of the Church being so much dispersed, though, God be thanked, without being driven, into all quarters of the Land, there was some extraordinary design of Divine Wisdom in it? Certainly yes, certainly 'twas intended, that we should carry along with us into all other places, and Professions, wherever our stations are allotted, some of those good, and virtuous qualities, which we were strangely careless, if we did not bring from home with us: something of that meek, condescending, calm, affable, reconciling, composed, composing Spirit; which if Churchmen, and their Progeny have not, they cannot pretend to any other Virtues.  
We were all born, and grew up in the very native soil of Modesty, Humility, Peace, and Unity. And if we shall neglect to propagate these blessed dispositions, in all the other soils, where so many of us are transplanted: what others can we expect shall do it? What others can undertake it, without some blemish to us? some reflection on our negligence? But if we shall endeavour it with Diligence and Constancy, we need not doubt but, by the ordinary blessing of God, our labours in this kind will prove the fortunate means, to make these Virtues thrive elsewhere, spread every where.  
For proof of all I have said, concerning the probability, the certainty of reforming, and uniting the whole Nation by our Example; I crave leave only to set before you an image, of what would surely be done to this purpose, in this one City: which may well be reckoned not only the seat of Trade, and Commerce, not only the Fountain of Habits, and Fashions, and good Breeding, but of morally-good, or bad manners to all England.  
Throughout the whole extent of this vast City, I know, there is no one Ward, no Parish; I believe, no Street, not many Lanes, where there does not live one or more, that have our Relation to the Church: and live generally in so good a rank, as will rather invite, than discourage others, to follow what they shall practise.  
Now then, if amongst you of our number, who are Citizens, there were at once begun, by common consent, an universal amendment of Life, and other Conversation: If we shall make it our unanimous business, to oppose the particular Vices of the time, by their contrary Virtues; Schism by Unity; Hypocrisy by sober Piety; Debauchery by Temperance; mistaken Zeal by true Zeal, and the like: if so, than the change will soon appear remarkable; the Example will be spreading; Favor, Authority, Credit, Custom, and at last Number too will be on the side of Grace, and Goodness. And (if you remember, how your City first rose out of its Ashes, after the dreadful fire, which, no doubt, you can never forget) as that was rebuilt, not presently by raising continued Streets, in any one part; but at first here a House, and there a House; to which others by degrees were joined; till at last single Houses were united into whole Streets, whole Streets into one beautiful City: So every one of your Houses being first raised, and appearing eminent above others in Piety; others will soon take Pattern and Encouragement from your building: and so House by House, Street by Street, there will at last be finished, not only, as before, a great, and a magnificent City; but, what is far better, a City, that is at unity in itself; 
Psal. 122.3.  a Modest, a Grave, a Religious City: And London will in short time as much excel itself in all manner of Virtue, as even now, I dare affirm, it excels any other City in the whole World, that comes any thing near it, either in largeness, or number of inhabitants.  
But lastly, since we are all of one Spiritual Household; and that not only in a Spiritual, but a Temporal Sense: what remains to be said, but that there ought to be maintained between all the members of this our Household, a free, and uninterrupted Communication of our Spiritual, and our Temporal good things to each other? From the wealthy, and able part, their Temporal good things of Bounty, and Munificence to the Poor, and unable amongst us; from the poor and unable the return of their Spiritual good things, their Blessings, and Thanks, and Prayers; which cannot be a less good than they receive; nay they will be a far greater benefit to the wealthy, and able, than these can bestow on them.  
I bless God, many of you here present are of the wealthy part; I see most of you are of the able; none, I hope, of the unable part. And it was my intention, to have tried by an ample exhortation to excite your greatest ardour, and most fervent Zeal in this work. But I find, I have employed so much time, by the way, in other matters: that I cannot presume on your Patience much longer. Yet my comfort is, that such an Exhortation which the hour already spent would now make tedious; the free, and tender Nature of my Hearers has made unnecessary. A much longer Discourse my Argument requires: your merciful dispositions a much shorter. Wherefore seeing it will be far better, for you yourselves to reason with yourselves on this subject, than for me, or any man else, to load you with persuasions: I shall forbear enlarging, and only offer to your thoughts some few heads of consideration.  
You are now; Fathers, and Brethren; Sons of the Prophets; and of the Covenant God made with your Fathers, you are now, with happy, and auspicious beginnings, forming a Model of Charity: of a most Christian, truly-Protestant Charity: than which nothing can more fix the Root, nothing more spread the Branches, more cherish the tenderest, and weakest branches of the Reformation: nothing more stop the mouths of those, who by forbidding Marriage to the Clergy, would introduce into the Catholic Church, 
1 Tim. 4.1. So interpreted by Bishop Sanderson. Serm. 5. add Pop.  what St. Paul calls the Doctrine of Devils. To confute these men there were Arguments enough before, drawn from Religion, Scripture, and Antiquity. One Political Argument they seemed to have, and boasted of it, as unconfutable; That from such Marriages would inevitably ensue Poverty in many of the Children, and thence a Disgrace, and Burden to the whole Church. But, by this design, you have opposed their false Policy, with true, and great Wisdom: what they boded would be a mischief to us; you are providing shall be one of our principal strengths: you have consulted not only the strength, but the fame of the best Reformed Church: and are freeing it, not only from the scandal of its Enemies, but even from its own greatest defect, and inconvenience.  
The opportunity, that is now put into your hands for this purpose, is peculiar, and extraordinary: not only of this one day, or of other such days, which, I trust, will always succeed this once a year; but the sure, and solid Foundation of a perpetual Corporation: by which, under a Reign of the greatest Mercy, and Clemency that ever the Sun beheld, you are Authorized to make this good work of Mercy a great one; called upon, many of you by name, to do it, by Royal Authority; to which a constant obedience, and most dutiful observance has been ever the proper, unsullied Honour of your Church, and of your Extraction.  
The Persons to be relieved by you, so nearly approach you all, in the strictest degrees, though not often perhaps of Kindred, nor always of private Friendship; yet always of Birth, and interest: that their support may not only be called bounty in you, but the most Fatherly, or Brotherly tenderness, and even some kind of self-love. From you their sad estate may well expect effectual comfort, since there are none, though never so much strangers to them, from whom it may not deserve commiseration. They were left destitute, some of Education, all of a subsistence suitable to their former life; without any the least fault of their own; without any possibility of their preventing it; either by the narrow Provision their Husbands, or Parents enjoyed, in their best condition: or by the unavoidable fate of their untimely deaths: or no doubt some of them, by their frank hearts, and their open hands, and their Charity towards others, whilst they lived: or, which ought to be mentioned for their greater honour, by their Fidelity to the Crown, and sufferings for the Church.  
On these accounts, all innocent, some praiseworthy, some honourable, they were exposed to hardship, and penury; to which they had never been used, and which, without you, they could never have escaped. Nor was their Poverty all. That their Religion would have taught them to endure. But what was far more grievous, and deplorable, their Poverty had exposed them to be a cause of scorn and derision, an objection against Religion itself.  
An objection, which now we shall happily see removed. For you, who have undertaken their relief, some of you by God's blessing on your labours, some on your Studies, some by Gods, and the Church's blessing on your Estates, all of you by some blessing, or other, are abundantly furnished with power; and I know, with affections to; contribute your share to this work. So that though it should be true, as I fear it is, that never any time since the Reformation can show so many poor amongst the Widows, and Orphans of Churchmen, as this particular time: yet I believe it to be as true, and we all ought to rejoice at it, that God, in his Mercy, has now more than ever, provided, and pointed out a proportionable supply for them, within ourselves. As more Clergymen were impoverished by the calamities of the late War, and Oppression of the Church and State, than ever in the like space before: so, I think, it may be said without Envy, I am sure, if this work proceeds, it may, that more Clergymen, or their Heirs, than ever in one time before, since they were allowed Marriage, have been brought to a plentiful, and prosperous condition by his Majesties, and with him the Churches, most happy Restoration.  
What any of you, or your Fathers then received, was never a just objection against you, because you only received what was just, and your own: nay it has been, and will be for ever, not only no objection, but for your praise, and honour; that of what you then gathered, as most lawfully your own, you have since already disposed so very much, in works of public Piety and Charity; and are still ready to scatter much more on this occasion, for the good of others.  
Scatter much, do I say? There is no absolute need of that. For towards your effectual carrying on of this design, nothing but what may easily consist with your Plenty, your Prosperity; nothing that shall be any way burdensome is requested of you: only what you can readily spare; from your necessities, your occasions? No, but even from your pleasures, your superfluities; only that which to give away will be a kindness to yourselves, as well as to others.  
'Tis not the weight of Bounty, and good Works from a few, so much as the number from so many, that is expected to make up and continue this heap. We have visible Instances in this City, where great, and well-nigh incredible effects are yearly accomplished towards maintaining the poor of almost all Trades, and Callings, only by a constant multitude, and settled succession of small contributions wisely administered.  
And I hope it will never be said, that the Laity, who by the Clergy are taught to be charitable, shall in their Corporations, exceed the Clergy itself, and their Sons, in freeness of giving. But if any shall think, that in the practical prudence of managing such gifts, the Laity may have some advantage over the Clergy; whose experience is, and aught to be less of this World than the others: That in your Corporation is most wisely supplied. As there are Churchmen enough in this pious Foundation, most able to advise the good Works; so there are Laymen enough most able to direct their Uses.  
To our Laity, and Clergy both, my Dear Friends, this Institution will turn to inestimable advantage; without giving the least reason to suspect, that any other course of former Charity will be dried up or, diverted; but rather all of them will be much increased, and more filled by opening this new Fountain. Such is the nature of all true Charity: the practice of it towards any always enlarges men's desires to practise it towards more: Indeed as a Fountain it flows; always flowing, when once begun: the several parts of it not hindering, but either making way for, or pushing on each other.  
Yet though it be certain, that no other way of public Charity has any just ground to be jealous of this; I cannot but add, that as to public benefit, this will be inferior to none, preferable to most others, if not to all: For by this means, not only many helpless persons will be provided for, whilst they live; but a Generation of Men will be bred up, within ourselves, not depending on any other Patrons, not perverted by any other hopes: and whose principle, whose judgement, whose interest it will be to obey, and support our own Church and State, which cherishes a Married Clergy; to oppose a Foreign Church, that condemns it; but whose ill practices, for want of it, are one of the greatest justifications of such marriages.  
In the Athenian State, 
Aeschin. cont. Ctessph.  which was the great Fountain of Learning, and Virtue to the Heathen World, one of noblest excitements to honourable actions was, that the Children of those, who had died serving their Country, were bred up at the Public charge, till they came to the age of manhood: and were then brought forth to the people, clad all in Armour, one of their public Ministers proclaiming before them; That hitherto, in remembrance of their Father's Merits, the Commonwealth had educated these young men, and now dismissed them so armed, to go forth, and thank their Country, by imitating their Father's Examples.  
Methinks I may promise, and even foretell, that in your future Processions on these days, we shall see such a Train of Youth, by you so bred up, and prepared for the service of Church, and State; to whom it may be said: Thus far the memory of your Father's deserts has maintained you: Now go forth in a lucky hour: Try to follow their Patterns of Loyalty to the King, and Zeal for the Public Interest: Try to return to your Benefactors, that kind of Gratitude, which of all others, will be most acceptable to them: by endeavouring to put yourselves into a condition of doing the good to others, that has been done to you: by endeavouring the Peace, and Welfare of a Church, to which you owe, not only your spiritual, but your natural life.  
A Church, that excels all its Enemies, on both sides, as in many other things; so especially in the great Doctrine of Charity: In which the Papists, on the one side, pretend to be most triumphant: and I heartily wish, too many of the Sectaries, on the other side, were not apparently too deficient. But our Church has most wisely, most piously chosen, and the blessed Spirit of God has most graciously assisted it in the choice of, the middle path between both these extremes. It gives as much due to Good Works, as is consistent with the Grace of the Gospel; It gives as much preference to Divine Grace, as is consistent with the Precepts of the Gospel; Commands us to return to God, and, as to him, to the Poor, his Gifts, out of mere duty and thankfulness; not to deposit them with him, in hopes of meriting by them; requires us to perform all deeds of Charity equally to any oothers, but not with equally presumptuous pretensions.  
I shall no longer detain this Great Assembly: only I beseech Almighty God, to direct all your Counsels, and bless all your Proceedings in this weighty business. 
Psal. 122.8, 9  For my Brethren, and Companions sake, I wish you Prosperity: Yea, because of the House of the Lord, our God, what good man will not seek to do you good? will not heartily pray, that for your Labour of Love to the distressed part of the Household of Faith here, you may receive an abundant Reward both here, and hereafter? Here in your Estates, your Reputations, above all, in your Consciences, and increase of Grace: hereafter in immortal happiness: when this Household of Faith shall be changed into a Glorious City, an Everlasting Kingdom; of which I beseech Almighty God to make us all Partakers. Amen.  
FINIS.