CHAPTER XI. OF BENEFACTORS TO THE PUBLICK, WHEREIN ALSO CHOISE CHARITIES ARE RECOMMENDED TO MEN OF ESTATES. These are reducible to several heads; and we will begin with them who have been BUILDERS OF CHURCHES. SUCH Centurions who have erected us Synagogues, places for God's publick worship, seem to me to have given good testimony of their love to our Nation. Bitter was the brave which railing Rabsheca sent to holy Hezekiah, proffering him 2000 Horses on condition that the other were but able to find Riders1 for them. But it grieves me to see the Superstition of the former insult over the Religion of this present age, bragging that she left us ten thousand Churches and Chappels, more or lesse, ready built, if we can find but repairers to keep them up. It is in my opinion both dishonorable to God, and scandalous to all good men, to see such houses daily decay: but there is a generation of people who, to prevent the verifying of the old proverb, " Pater noster built Churches, and Our Father plucks them down;" endevour to pluck down both Churches and Our Father together, neglecting, yea despising the use both of the one and the other. Be it here remembred, that it is not only equal but just, that such as have been Founders of Churches, or grand Benefactors unto them, should have due respect in preserving their Monuments from violation or incroachment of others. I urge this the rather, because abuses have been frequent in this kind, even to those that have deserved best. I cannot with patience remember the story of Henry Keble, Lord Maior of London 1511, who, besides other benefactions in his life-time, rebuilded Alder-Mary Church run to very ruines, and bequeathed at his death a thousand pounds for the finishing thereof 2. Yet, within sixty years after, his bones were unkindly, yea inhumanely, cast out of the vaute wherein they were buried, his Monument plucked down for some wealthy person of the present times to be buried therein 3. I could not but on this occasion rub up my old Poetry: Facit Indignatio The Author to Alder-Mary Church. Ungrateful Church, orerun with rust, Lately buried in the dust; I will see them recollected: Who faine myself would kinsman prove Versus. Alder-Mary Churche's Answer. I could wish this was the last barbarisme in this kind; and am sorry that, upon sinali inquiry, I could insist on later instances. Isaiah xxxvi. 8. ⚫ Stow's Survey of London, p. 89. Įdėm, p. 267. FREE FREE-SCHOOLS AND COLLEDGES. I place Schools before Colledges, because they are introductory thereunto, intended for the breeding of Children and Youth, as the other for Youth and Men. And seeing much of truth is contained in our English Proverb, " It is as good to be unborn as unbred," such may in some sort seem their Second-Parents, who have provided for their education. These Schools are of two kinds. First, those wherein only a salary is given to the Schoolmaster to teach Children gratis; and these, I confess, are good. Secondly, such wherein a select number of Scholars have competent maintenance allowed towards their living in the University; and these, all will acknowledge, are better. Some do suspect a surfet in our Land of the multitude of Schools, because the Nursery is bigger than the Orchard, the one breeding more Plants than the other can maintain Trees; and the Land not affording sufficient preferment for them, Learning is forced to stoop to mean courses, to make a livelihood. But I conceive that "store in this kind is no sore;" and if we must not "do evil that good may come thereof," we must not forbear doing that which is good, for fear of accidental evils which may arise from the same. BRIDGES. Builders of Bridges (which are High-waies over water) and makers of Caused-waies or Causways (which are Bridges over dirt) though last in order, are not least in benefit to the Common-wealth. Such conveniences save the lives of many, ease the labour of more painful travellers, and may be said in some sort to lengthen the day, and shorten the way to men in their journeys; yea, Bridges make and keep this our Island a Continent to it self. How great the care of the ancient Romans to repair them, for the safety of passengers, appears by the origination of Pontifex, having the inspection over Bridges by his primitive institution. Indeed the word Bridge appears not in all Scripture, whereof this the reason. The rivers of Palestine were either so shallow, that they were passable by foords, as of Jabbok', Arnon2, and Jordan3 before it grew navigable; or else so deep, that they were ferried over, as Jordan 4 when neer his fall into the Dead Sea: but most of ours in England are of a middle size; so deep, that they cannot be foorded; so narrow, that they need not to be ferried over. Hence come our so eminent Bridges, in so much that such structures are accounted amongst our English excellencies 5. However, Palestine was subject with England to the same inconveniences of bad Highwaies; and therefore, in the list of charitable actours reckoned up by the Prophet, he is accounted as a principal, "the restorer of paths to dwell in6;" for indeed some waies may be said not-habitable, being so deep and dirty that they cut off all intercourse, the end general of all men's dwelling together. I will conclude this topick of Bridges with this memorable accident. Mawd, Queen to King Henry the First, being to pass the River Ley about Stratford, near the falling of the said River into the Thames, was almost drowned in riding over it. But this proved the bad cause of a good effect; for hereupon she built the beautiful Bridge there, for the benefit of travellers: and the village, probably from a fair arch or bow therein, received (as some conceive) the addition of Stratford Bow. Far be it from me to wish the least ill to any who willingly would not have their fingers to ake, or an hair of their heads lessned. Yet this I could desire, that some covetous churls, who otherwise will not be melted into works of Charity, may, in their passing over waters, be put into peril without peril-understand me, might be endangered to fright, but not hurt that others might fare the better for their fears; such misers being minded thereby to make or repair Bridges for publick safety and convenience. ALMS-HOUSES. Because we live in an age wherein men begin to be out of charity with Charity it self; and there be many covetous (not to say sacrilegious) people, whose fingers itch to be nimming the patrimony of the poor; we will here present the cavils of this against the charity of former ages herein. Cavil 1. Show us the foundation of such structures in Scripture, either in the Old or New Testament. As for the place with five porches, wherein " the impotent poor lay',' near the Pool of Bethesda, it was of another nature. Alms-houses, therefore, not being jure divino, may lawfully be abolished. Answer. The constitution of the Jewish was far different from our English commonwealth, wherein every one originally was a Freeholder of some proportion of land, which, though aliened, reverted to the owner at the year of Jubilee. There needs not an express or particular precept for all our actions; that general one, "He that hath pity upon the Poor lendeth unto the Lord," is bottome broad enough to build more Alms-houses on, than all ages will afford. Besides this precept, we have the practice of the primitive Christians in the time of the Apostles, parting with the propriety of all their estate; and well then may we appropriate a part of ours, for the relief of the Poor. Cavil 2. The builders of them for the most part have been people formerly guilty of oppression, who, having lived like wolves, turn lambs on their death-beds, and part with their fleece to people in want. Having ground the faces of the poor, they give the toll thereof to build an Alms-house, though too little to hold half the beggars which they have made. Answer. The aspersion cannot be fastned on many Founders; so free from the same, that Malice may sooner break her own teeth and jawes too, then make impression on their reputation. But grant the charge true, in this sense, beatum est fuisse, “blessed are they that have been BAD;"-" And such were some of you." Let not envious man repine at that whereat the blessed Angels rejoyce, the conversion of sinners, and their testifying thereof by such publique expressions. Cavil 3. Such Builders generally have a Pope in their belly, puffed up with a proud opinion to merit by their performances. Answer. When did the Caviller steal the touch-stone of hearts? (for, God, I am sure, would not lend it him, who saith, "My Glory will I not give to another5") that he is so well acquainted with men's thoughts and intentions. "Charity," saith the Apostle, "thinketh no evil 6" whereas this Caviller thinks little good. We are bound to believe the best of such Founders, especially of such who lived since the Reformation, whereby the dangerous error of Merit was exploded. Cavil 4. Grant them guiltlesse of superstition, they are guilty of vain-glory. Witness the building of such houses commonly by high-way sides; whenas our Saviour saith, "Let not thy left hand know what thy right-hand doth 7." Answer. The Objecter shall have leave to build his Alms-house in what private place he please; in the middle of a wood, if he shall think fitting: But we know who saith, “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven."-" That they may see your good works," though not as finis operis, yet as modus operandi, thereby to provoke others to imitation. Cavil 5. As some affirm of Tobacco, that it causeth as much rheume as it bringeth away; Alms-houses do breed as many Poor as they relieve. People in such places presume to be idle, beholding Hospitals as their inheritance, wherein their old as their inheritance, wherein their old age shall be provided for. Answer. What is good per se, ought not to be waved for what is ill per accidens. This calleth aloud, to the care and integrity of Feoffees intrusted, to be wary in their elections. Besides, I must stick to mine old maxime, It is better that ten Drones be fed then one Bee be famished. Cavil 6. Such places are generally abused, against the will of the Founders. Statutes are neglected. What is said of the Laws in Poland, that they last but three dayes, is as true of the short-lived orders in Alms-houses. Not the most indigent, or who have been the most laborious, but the best-befriended, reap the benefit thereof. Answer. I could wish that Alms-houses were the only places wherein Laws were broken. But grant too much truth in the Cavil, all will say, "From the beginning it was not so ;" and, I will hope, "unto the end it shall not be so.' "Cavil 7. Hospitals generally have the rickets, whose heads, their Masters, grow over-great and rich, whilest their poor bodies pine away and consume. Answer. Surely there is some other cure for a ricketish body, than to kill it; viz. by opening obstructions, and deriving the nutriment to all parts of the same. But enough of this unwelcome subject, whereof what is spoken is not to put new Cavils into the heads of any, but to pluck old ones out of the hearts of too many, who have entertained them. If these our Answers seem not satisfactory to any, know, that as a left-handed man hath great odds in fencing against one that is right-handed; so in controversies of this kind, Cavillers, with their sinister inferences from men's frailties, have a vast advantage over those who are of candid and ingenuous dispositions. Many faults must be confessed in such Foundations, which for the future may be amended. But, grant corruptions should continue in such Foundations, it is not plea enough for their abolition: If the sentence of condemnation was pronounced on those who saw Christ naked, and would not cloth him 1; how heavy a doome will fall on such, who found Christ clothed, and stript him in his poor members of endowments given to their maintenance! HERE LET ME RECOMMEND SOME CHOICE CHARITY TO BOUNTIFUL HEARTS AND It were arrant presumption for any to imprison Freedome it self, and confine another's bounty by his own [pretended] discretion. Let the charitably-minded do what, when, where, how, to whom, and how much, God and their own goodnesse shall direct them. However, it will not be amisse humbly to represent unto them the following considerations; the rather because many well-affected to the publick good have lately been disheartned with the frustrations of former Charity. First, for the time: it is best to do it whilest they are living, to prevent all suspicions that their intentions should be misemployed. Sem will not be angry with me for saying Cham was a mocker of his Father. Peter will not be offended if I call Judas a betrayer of his Master. Honest Executors will take no exception if I justly bemoan that too many dishonest ones have abused the good intents of the Testators. How many Legacies, sound and whole in themselves, have proved, before they were payed, as maimed as the Cripples in the Hospitalls to whom they were bequeathed! Yea, as the blinded Syrians (desiring to go, and beleiving they went to Damascus 2) were led to their enemies, and into the midst of Samaria; so is it more then suspicious, that many blind and concealed Legacies, intended for the Temple of God, have been imployed against the God of the Temple. the Next, for the objects of well doing. Surely a vigilant Charity must take the alarum from groans of the Prisoners. The Schoolmen reduce all corporal Charity to seven principal heads : 1. Visito;...to Visit men in Misery,..... as Ebed-melech ..did to Jeremiah 3. Give drink to the Thirsty, Rescue the Captive, 2. Poto; 3. Cibo; Meat to the Hungry, 4. Redimo; 5. Tego; Cover the Naked, 6. Colligo; Dress the Wounded, 7. Condo; Bury the Dead, See here how these seven kinds of good works are placed like the Planets; whilst to redeem Captives stands like the Sun in the midst of all the rest. Indeed it may be sadly presumed, that such Captives oft times want visiting, meat; drink, clothes, dressing, and all things but burying (except any will say that they are buryed alive, Liberty being the life of man's life); so that the redeeming of Captives is eminently comprehensive of all these outward acts of Charity. Yea this Act may extend it self to a spiritual concernment; to save many souls from damnation; seeing it may be feared that many, dispairing of ransome, may put their souls in thraldome, to purchase the liberty of their bodies, and renounce their Religion2. I could therefore wish that there were in London a Corporation of able and honest Merchants (whereof that City affordeth a plentiful choice) legally impowered to receive and imploy the charity of well-affected people, for a general Goale Delivery of all English Captives, in Tunis, Tripoli, Algier, Salli, &c.; and, our Countrymen first discharged, if there were any surplusage running over, that it might be disposed for the ransoming of Christians of what Country soever. This were a heroick act indeed, whereby Christians endevour to be like Christ himself, who was the Grand Redeemer. Oh, that I might be but instrumental (in the least degree) to advance their enlargement; I should behold it as an advancement to my self. Two reasons make me the more importunate therein; one, because the Papists had a Company of Fryers in England, of the order of the Holy Trinity, de Redimendis Captivis; which being now extinct, I humbly conceive that we are bound in conscience, as to quench the superstition, so to continue the charity of so good a design. Secondly, because whilst other beggars can tell their own tale, we must plead for them who cannot plead for themselves; there being so great a gulph of distance betwixt us and them; and God grant that we may never passe over to theirs, but they re turn to our condition! Objection 1. It maketh Mariners Cowards, who, presuming on good men's charity that they shall be ransomed, do not fight it out valiantly against the Turks, as they ought and might, but surrender themselves on such expectations. 20 Answer. I see not but the same objection lies with equal force against the redeeming of Souldiers taken in Land Fights, by what Foe soever, by exchange or otherwise. Secondly, accidentall and sinister miscarriages ought not to discourage any sincere intention. Lastly, let those who have given the best testimonies of their valour be first redeemed; and let them lye longer, to suffer bad usage, till the freeing thereof shall convert them into more valour, if (after their liberty procured) ingaging again on the same occasion. Objection 2. The late Long Parliament made an Act, since (after some intermission) renewed, charging a taxe on Merchants goods (known by the name of Algier dutie) for the Redemption of Captives in Turkey. Answer. The blessing of God light on the hearts of those (if living) who first moved, and since revived it, as I doubt not but those departed this life have found their reward. I could heartily wish that yearly a catalogue were printed of the names of such prisoners thereby redeemed, not knowing whether it would be more honourable for, or satisfactory to this Nation. But, seeing such provisions fall short of doing the work, and cannot strike home to break off the fetters of all Prisoners, it will not be amiss to implore the auxiliary charity of others. Next I desire them to reflect upon aged sequestred Ministers, whom, with their charge, the (generally ill-paid) fifth part will not maintain. Say not it will be interpreted an affront to the State, to relieve them which it hath adjudged offenders. If the Best of Beings should observe this rule, all the World would be starved. Secondly, some of them, abateing only that their conscience inclined them to the Royal Cause, were otherwise unblameablę both in life and doctrine. Thirdly, the better Divines they were, the worse they are able to shift The redeeming of Christians from Captivity was, at the time when Dr. Fuller wrote, a very important branch of Charity; and Briefs for that purpose were frequent in our Churches. N. 2 Hence the term Renegado, which is so frequently met with in the narratives of our early voyagers. N. 3 By the Author's remark at the end of this paragraph, it will appear that this was written, about the year 1658, as an appeal on behalf of the numerous regular Divines who had been removed from their preferments by the Parliamentary Committees of Sequestration; many of whom were afterwards restored with their Sovereign,, N. F 2 for |