Some profitable directions both for priest & people in two sermons preached before these evil times : the one to the clergy, the other to the citizens of London / by H. Hammond. Hammond, Henry, 1605-1660. 1657 Approx. 164 KB of XML-encoded text transcribed from 51 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A45468 Wing H605 ESTC R9306 11808516 ocm 11808516 49479 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45468) Transcribed from: (Early English Books Online ; image set 49479) Images scanned from microfilm: (Early English books, 1641-1700 ; 495:21) Some profitable directions both for priest & people in two sermons preached before these evil times : the one to the clergy, the other to the citizens of London / by H. Hammond. Hammond, Henry, 1605-1660. [4], 74 p. Printed by J.F. for R. Royston ..., London : 1657. Page 58 has print faded with some loss of text in filmed copy. Pages 50-67 photographed from University of Illinois (Urbana-Champaign Campus). Library copy and inserted at end. Reproduction of original in Union Theological Seminary Library, New York. The pastor's motto -- The poor mans tithing. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Tithes -- England -- London. 2005-12 TCP Assigned for keying and markup 2006-05 SPi Global Keyed and coded from ProQuest page images 2007-05 Ali Jakobson Sampled and proofread 2007-05 Ali Jakobson Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Some Profitable DIRECTIONS BOTH FOR PRIEST & PEOPLE , In Two SERMONS Preached before these EVIL TIMES : THE ONE To the CLERGY , THE OTHER To the Citizens of London . By H. Hammond , D. D. LONDON , Printed by J. F. for R. Royston at the Signe of the Angel in Ivy-lane , MDCL VII . To the READER . MY fear that these Additional Notes may fall into some hands , which for want of sufficient acquaintance with the larger Volume , may miss receiving the desired fruit from them , hath suggested the affixing this Auctarium of two plain , intelligible discourses , the one prepared for an Auditory of the Clergy , the other of Citizens or Laity , and so containing somewhat of useful advice for either sort of Readers , to whose hands this Volume shall come . That it may be to both proportionably profitable , shall be the prayer of Your Servant in the Lord , H. HAMMOND . THE PASTORS MOTTO . A Sermon Preached to the Clergy of the Deanery of Shorham in Kent , at the Visitation between Easter and Whitsuntide , An. Dom. 1639. held at S. Mary-Cray . 2 COR. 12. 14. For I seek not yours , but you . THis Text hath somewhat in it seasonable both for the assembly , and the times I speak in ; For the first , It is the word , or Motto of an Apostle , Non vestra sed vos , not yours but you , transmitted to us with his Apostleship , to be transcribed not into our rings , or seales of Orders , but our hearts , there , if you please , to be ingraven with a diamond , set as the stones in our Ephod , the jewels in our brest-plate , gloriously legible to all that behold us . And for the 2 d consider but the occasion , that extorted from our humble Saint this so magnificent elogie of himself , you shall find it that which is no small part of the infelicity of his successors at this time , the contempt and vileness of his ministery , a sad , joyless subject of an Epistle , which would have been all spent in superstruction of heavenly doctrine upon that pretious foundation formerly laid , in dressing of those noble plants , that generous vine , Is . 5. that had cost him so much care to plant , but is fain to divert from that to a comfortless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a parenthesis of two or three chapters long , to vindicate himself from present danger of being despised , and that even by his own children whom he had begotten in the Gospel , but other pseudo's made up all of lying , and depraving , had debauch'd out of all respect to his doctrine , or estimation to his person . I should have given a S. Paul leave to have hoped for better returnes from his Corinthians , and now he finds it otherwise to have express'd that sense in a sharper strain of passion , and indignation , than Tullie could do against Antonie , when on the same exacerbation he brake out into that stout piece of eloquence , quid putem ? contemptúmne me ? non video quid sit in moribus aut vitâ meâ , quod despicere possit Antonius . But there was another consideration , which as it composes our Apostles style , so it inlarges it with arguments , all that he can invent , to ingratiate himself unto them , because this contempt of their Apostle was a most heynous provoking sin , and withal , that which was sure to make his Apostleship succesless among them ; And then though he can contemne reputation , respect , any thing that is his own , yet he cannot the quaero vos , seeking of them , that office that is instructed him by Christ , of bringing Corinthians to heaven ; Though he can absolutely expose his credit to all the Eagles and Vultures on the mountains , yet can he not so harden his bowels against his converts , their pining , gasping souls , as to see them with patience posting down this precipice ; by despising of him , prostituting their own salvation ; And therefore in this extatick fit of love and jealousie in the beginning of c. 11. you may see him resolve to do that , that was most contrary to his disposition , boast , and vaunt , and play the foole , give them the whole tragedie of his love , what he had done , and suffered for them , by this means to raise them out of that pit , force them out of that hell , that the contempt of his ministery had almost ingulph'd them in . And among the many topickes that he had provided to this purpose , this is one he thought most fit to insist on , his no design on any thing of theirs , but onely their soules ; Their wealth was petty , inconsiderable pillage , and spoile for an Apostle in his warrefare , too poor , inferior gaine for him to stoop to ; A flock , an army , a whole Church full of ransomed soules , fetch'd out of the Jawes of the Lion and the Beare , was the onely honourable reward for him to pitch designe on , Non quaero vestra sed vos , I seek not yours , but you . In handling which words , should I allow my self licence to observe , and mention to you the many changes that are rung upon them in the world , my Sermon would turn all into Satyre , my discourse divide it self not into so many parts , but into so many declamations , 1. Against them that are neither for the vos nor vestra , the you , nor yours . 2. Those that are for the vestra , but not vos , the yours but not you . 3. Those that are for the vos , you , but in subordination to the vestra , yours , and at last perhaps meet with an handfull of gleanings of pastors , that are either for the vestra , yours , in subordination to the vos , you , or the vos , you , but not vestra ▪ yours . Instead of this looser variety , I shall set my discourse these strict limits , which will be just the doctrine and use of this text , 1. Consider the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the truth of the words in S. Pauls practice . 2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the end for which they are here mentioned by him . 3. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how far that practice , and that end will be imitable to us , that here are now assembled , and then I shall have no more to tempt or importune your patience . First of the first , S. Pauls practice in seeking of the vos , you . That his earnest pursuit of the good of his auditors souls , though it have one very competent testimonie from this place , v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , most willingly will I spend and be spent for your soules , even sacrifice my soul for the saving of yours , yet many other places there are , which are as punctual and exact for that , as this in this text , nay 't is but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seek here , but you shall find it an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contend ] in many other places ▪ all the agonistical phrases , in use among the antient Grecians , cull'd out , and scattered among his Epistles , fetch'd from Olympus to Sion , from Athens to Jerusalem , and all little enough to express the earnest holy violence of his soul in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , good fight ; he calls his ministerie , running and wrestling with all the difficulties in the world , and no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 price , or reward of all that industrie , and that patience , but onely the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , you , gaining so many colonies to heaven . But then for the non vestra , not yours , his absolute disclaiming of all pay for this his service , this text and the verses about it are more punctual , than any that are to be met with ; In other places he can think fit the Souldier , i.e. minister , should not war at his own charges , that the oxes mouth should not be muzzled , and that the labourer should be thought worthy of his reward , and a double honor for some of those labourers , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , elder brothers portion , the privilege of primogeniture for some , and that consisting not onely in a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precedence , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 double honour , 1 Tim. 5.17 . and that of maintenance too , as well as dignity . But in this chapter to these Corinthians the Apostle renounces receiving , or looking after any such revenue , or incouragement to his Apostleship ▪ what he saith here , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I seek not , for the present , he specifies both for time past and to come , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I have not , v. 13. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I will not , v. 14. i.e. saith Hesychius , that best understood the Hellenists dialect , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it signifies to lay burthens on others , and the Apostle in that very word . v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I have not laid weights on you , and yet farther , v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I have not coveted , all to this same purpose , that S. Paul , on some special considerations , would never finger one penny of the Corinthians wealth , but still used some other means to sustain himself , that he might be sure not to be burthensome to them . What these means were , will not be easie to say exactly , yet I think one may collect them to be one or more of these three . 1. Labouring with his own hands , earning his maintenance on the week daies by his trade of making tents , as we read , Acts 18.3 . and that particularly at Corinth . v. 1. 2 dly . Receiving pensions of other Churches , which furnish'd him with a subsistence , though he had none from Corinth , and that is more than a conjecture , he mentions it himself , c. 11.8 . and cals it the robbing of other Churches , taking wages of them to do you service , and perhaps , 3 dly . Being releeved by some Christians , that accompanied and ministred to his necessities ; for that was the practice of other Apostles , whatever it was of S. Paul ; and that I conceive the meaning of that mistaken phrase , 1 Cor. 9.5 . have we not power , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to carry about a beleeving or a sister woman , or matron ( for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a brother , is every where a beleever , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sister is but the varying the gender , or sex ) as many others did , to maintain and defray the charge of their journey , that so they might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. 6. forbear working , and yet eat and drink , v. 4. not starve themselves by preaching the Gospel . Such an one was Phaebe , Rom. 16.1 . who therefore is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a servant of the Church of Cenchrea , i.e. one that out of her wealth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministred to the Apostles , and sustained them , and particularly S. Paul at Corinth , as will appear , if you put together that second verse of Rom. 16. and the date or subscription in the conclusion of the Epistle . In v. 2. she is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i.e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , entertainer and succourer of many , and of S. Paul himself , and this it seems at Corinth , for there she was with him , and from thence she went on S. Pauls errand , to carry this Epistle to the Romanes , as 't is in the subscription . The same he affirmes distinctly of the brethren , i.e. the faithful that came from Macedonia , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , c. 11.9 . they supplied my wants . And so still the Corinthians had the Gospel for nothing ; By these three means , the Apostle kept himself from being burthensome to them . But you will wonder perhaps why S. Paul was so favourable to these Corinthians , so strictly and almost superstitiously careful not to be burthensome , or chargeable to them : This I confess was a receding from a right of his Apostleship , and more than will be obligatory of exemplary to us , nay more than he would yeeld to , as matter of prescription to himself , in other Churches , for there , 't is apparent , he made use of that privilege ; But then 't is still the more strange , he did it not at Corinth ; The reason I can but guess at to be this ; The Church of Christ in other parts at that time , particularly in Jerusalem , was in some distress , and 't was committed to S. Pauls trust to get a contribution out of all other parts for them ; This contribution is called by an unusual phrase , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace , I know not how many times , in c. 8. of this Epistle , which I conceive the very word , which in Latine and English is called charity , charitas , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( in a sense that Aristotle uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , * Rhet. 11.7 . ) and as it is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. 4. communication , distribution , ministring to the Saints , and as in the benediction , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communion , are words of the like importance . Where by the way let me put you in mind of one special part of the ministers charge , where-ever he officiates by doctrine , and by cheerful example , ( by preaching the duty and the benefits and setting them lively copyes of it ) to raise up the charity of his people , and from that to see to the liberal provision of all that are in want in that place , yea and if need be , that it overflow its own bankes ( if they be narrow ) and extend to the watering of others also . In the primitive times the Offertorie was the constant meanes of doing this , no man of ability ever coming to the sacrament without remembring the Corban , and out of that treasury the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or priest being inabled , * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , became the common guardian of all that were in want ; The weight of which task was so great in the Apostles times , that they were fain to erect a new order in the Church , to assist them particularly in this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to furnish tables , i.e. distribute maintenance out of that banke to all that were in need , Act. 6.2 . I wish heartily our care and our practice may not fall too short from such a venerable example . Well , there being need , more than ordinary , at that time , for our Apostle to quicken his Corinthians liberality to the poor brethren of other Churches , was the reason , I conceive , of his renouncing all part of their liberality himself , inflaming their charity by that means , shewing them first in himself a paterne and example of bounty , bestowing the diviner food of their very soules upon them , as freely as the sun extends his beames , or the stars their influence , pouring down heaven upon them in a shower , and yet to exceed the clouds in their bounty , never thinking of any means to exhale from them to his own sphaere any the least tribute out of their fatness , abundantly satisfied , if those clods , that have been so inrich'd by him , will melt or swet out some of their charity to others , give poor Christians leave to be the better for their fulness . Having given you an account of the Apostles practice in this non vestra , renouncing , disclaiming any profit , or gain from his labours among the Corinthians , I proceed to enquire , why he boasts of it in this place , and keeps it not secret betwixt himself and God , but in several phrases mentions it over and over again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I have not overcharged you , I have not burthened you , I have not coveted any thing from you , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I seek not yours . The plain truth is , the Apostle is fain to boast , to recite , and reherse his merits toward them , to demonstrate how , above what strict duty exacted , he hath obliged them , and all little enough to vindicate his ministerie , to bring them into any tolerable opinion of him : He had been reproach'd by them , counted weak , a fool , in the former chapter , and by that means he is compelled thus to glory , v. 11. The thing that I would have you make matter of meditation from hence , is , the constancy of the devil , and his indefatigate perseverance in this grand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , artifice of deceipt , in stealing away mens hearts from their Apostles and Pastors , and the mighty successfulness that this meets with , debauching whole nations and Churches at once , particularly all Corinth , ( a most numerous populous city of forward Christians , and Metropolis of Achaia ) from all love , respect and estimation of their spiritual father , and that within few years after their spiritual birth , by that very Paul begotten in the Gospel . Thus is the present ministry of this Kingdome , that very same subordination of Bishops , Presbyters and Deacons , that so neer the Apostles , as in Ignatius time , could not be violated without profaneness , and even disclaiming of Christianity , ( by him most clearly and distinctly set down almost in every of those Epistles , which Vedelius at Geneva , a severe Aristarchus , could not doubt but they were his ) that ministry of ours , the very same that planted the Protestant Religion among us , watered it with their blood , ( our Pauls and our Apollos's too ) to whom God by that prolifical teeming martyrdome of theirs , hath since raised up a most numerous , learned , Orthodox seed , ready , I doubt not , in defence of our Religion , to fill up the sufferings of their fathers , to dy their garments in the same winepress , to run , if occasion should be , and croud into that fiery chariot , and there like the antient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Athenaeus , fight , and shoot out of those warme seats , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and contend earnestly for that faith that was once delivered to the Saints in this kingdome : This so learned , puissant , Orthodox ministery of ours , yet how is it by the sonnes and daughters of their love , their sweat , their prayers , their teares , their lungs , their very bowels , sorry am I to say , by some sons of the very prophets , defamed , and vilified ? I speak not this either to raise , or invenome any passion in my fellow-brethren , but , God knowes , out of two other more useful designes , 1. From the common fate of others , and even this Apostle before us , to leave off wondring at this act of Gods providence , in permitting , and Satans malice in attempting it . Think it not strange , saith the Apostle , concerning the fiery trial , this I cannot call by that title , 't is rather the aery trial , a blast of poysonous vapour , that Satan in a kind of hypocondriacal fit hath belch'd out against the Church , yet are we to think as little strange of it ; 'T is as familiar for that mouth of hell to breath out smoke , as fire ; slanders , as slaughters against the Church ; Christ was defamed for a glutton , and one that had a devil , crown'd with reproaches , as well as thornes , first wounded with the sword of the tongue , and then after with nailes and speare , made viler , then Barabbas by the peoples cry , before condemned to the cross by Pilate ; And when the Master of the house hath been patient to be called Belzebub , well may a disciple of his retinue digest the title ; And therefore , me thinks , S. Paul can write it calmely , we are become , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the off-scouring , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 't is a phrase of mighty intimation , like a man , that in a plague-time is chosen out , the vilest , unsavoryest in the city , carried about in the guise of nastiness , then whipt , then burnt in a ditch , or cast into the sea , every man giving him a [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Let the curse of the whole city light on thee ; And thus , saith the Apostle , are we become , we Apostles , we Ministers ; Yea and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a spectacle to the world and angels and men , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the theatre for all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as some ( I say not how well ) have lightly changed the phrase , 1 Cor. 15.32 . combating with men , as with lions , and beares , or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the stage , and scene for the whole world of fiends and men , to act their tragedies upon , and no manner of newes in all this . Even among the heathen , the Grammarians tell us , that never any Comedy of Aristophanes took so well , as his Clouds , that was spent all in reproaching of Socrates , and under that title involved the whole condition of learning ; Though through Alcibiades's faction excidit , it miscarried , mist its applause once or twice , yet when men were left to their own humors , 't was cried up extremely . And therefore not to think it strange , that is the first thing ; Yea , and 2 dly . To make it matter of rejoycing and triumphing , of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mat. 5.12 . a plain shouting for joy , or , as we render it , exceeding gladness , that they are worthy of this degree of Christian preferment , to suffer shame for Christs name ; That woe of Christs we have been generally secure , and safe from , Luk. 6.26 . Woe unto you when all men speak well of you , we have had in all ages friends good store , that will not let this curse light on us ; And blessed be God , if it prove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we of the last age peculiarly , that that great blessing is reserved for , Mat. 5.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , blessed are ye when men shall revile and persecute and say every evil word against you ; But withall let us be sure to take along with us the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falsely ] that followes , that it be our innocence that is thus reviled : The devil is most ready to do it then , being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , accuser of the brethren , the best Christians , that he may exercise two of his attributes at once , accuser and lyer both ; If he do not so , I am sure t will be small matter of rejoycing to us , small comfort in suffering as a theef , saith the Apostle , though all joy in suffering as a Christian , and so small comfort in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being reproached unless the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falsely ] be joyned with it ; And therefore you must adde that caution to your comfort , that they be your good , at least your justifiable deeds , that be evil spoken of , or else it will not be a sic prophetas , the prophets were used like you . The Clergyman that in such a time as this , when the mouth of hell is open against us , shall think fit to open any other mouth , to joyne in the cry against the Church , to give life , or tongue to any scandalous sin , and set that to its clamans de terra , crying from the ground ; that shall with any one real crime give authority to all the false pretended ones , that are laid to the charge of our calling , that by drunkenness or incontinence , by luxury or sloth , by covetousness or griping , by insolence or pride , by oaths or uncomely jesting , by contention or intemperate language , by repaying evil for evil , or rayling for defamations , shall exasperate this raging humour , and give it true nourishment to feed on , what doth he but turn broiler and boutefeu , make new libels against the Church , and by that means perswade credulous , seducible spectators , that all are true , that have been made already ; I know not what climax or aggravation of woes is heavy enough for that man , all the lamentations and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Bible , Alas my brother ] will not reach unto it , that of the milstone about the neck , or the Melius si nunquam nasceretur , it had been better if he had never been born ] are the fittest expressions for him . S. Paul for the vindicating his ministery from vileness , was fain to mention all the good deeds he had ever done among them : O let not us bring our evil to remembrance , by acting them over afresh , but think it most abundantly sufficient , that we have already thus contributed to the defaming of our calling ; He that hath done so formerly , that by the guilt of any one scandalous sin ( and it need not be of the first magnitude , to deserve that title in a Minister ) hath contributed ought to the vilifying of the whole Order , 't is now time for him to see what he hath done , been a troubler of Israel , set the whole kingdome in an animosity against the Clergy , and when will he be able to weep enough in secret , to wash out this stain , incorporate into the very woofe of our robe ? I shall no farther aggravate the sin upon him , than to prepare him to seek out for some remedie , and to that end to bear me company to my last particular , how far we are concerned in the transcribing S. Pauls pattern , how far that practice , and that end is imitable by us , that are here assembled . This practice consists of two parts , a positive , and a negative . The positive part of this practice , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but you ] hath no case of scruple or difficulty in it ; The You ] are the Corinthians souls ; As in other places the souls signifie the persons , so many souls went out of Aegypt , i.e. so many men ; so here , by way of exchange or quittance on the other side , you , i.e. your souls , according to that of Pythagoras of old , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thy soul is thou ; And then adde the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I seek ] to it , and it gives you the uncontradicted duty of a Minister , to be a seeker of souls , the spiritual Nimrod , the hunter before the Lord , hunter of men , hunter of souls , and that indeed as wild , and untameable , subtle a game , as any wilderness can yeeld , so unwilling to come into our toyles , so wise in their generation to escape our snares , so cunning to delude all our stratagems of bringing them to heaven , that a man may commonly labour a whole night and catch nothing . He that winneth , or taketh souls is wise , saith the wise man , Prov. 11.30 . A piece of wisdome 't is , not suddenly learn'd , a game , wherein all the wisdome of the world , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the prudence of the flesh , and the cunning of hell are all combin'd in the party against us , for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Synesius calls the soul , this stake betwixt God and devils ; and the game must be very carefully play'd , and dexterously managed on our side , if we think ever to win it out of their hands . The manner of pastors , as of shepherds among us , is much changed from what it was in the Eastern parts of the world , in Greece and in Jurie ; The sheep , saith the Philosopher in his time , would be lead by a green bough , and follow whithersoever you would have them ; and so in the Scripture is still mention of leading of sheep , and of the people like sheep , Psal . 77. but now they must be driven and followed , yea , and sometime by worrying brought into the fold , or else there is no getting them into the fairest lovelyest pasture . The sheep were then a hearing , and a discernig sort of creatures , could hear the shepherd , and know his voice from all others , and when the theef and robber came , the sheep did not hear them , Joh. 10.8 . but now 't is quite contrary , either not hearing at all ; profaneness and dissoluteness hath possess'd our soules with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , spirit of slumber , torpor , absolute deafness , that all our hearing of Sermons is but a slumber of such a continuance , or else having no eares for any but the theef and robber , if any come on that errand , to rob us of our charity , of our obedience , of our meek and quiet spirits , and infuse calumnies , animosities , railings , qualities that ipso facto work metamorphoses in us , change sheep into wolves , his voice shall be heard , and admired , and deified , like Herods , the voice of God and not of man , though nothing be so contrary to God or godlyness , as that voice . In this and many other considerations it is , that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I seek ] here is so necessary ; All our paines and industry , diligence and sagacity are little enough , to bring men into the true way to heaven , so many by-wayes on every side inviting , and flattering us out of it , so much good company perswading , nay so many false leaders directing us into error , that a Minister had need fasten himself into the ground ( like a Mercuries post in this division of waies ) and never leave hollowing , and calling and disabusing of passengers with a — This is the way , walk in it ; or in the Apostles words , Follow peace with all men ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pursue and follow it ) and holyness , without which no man shall see the Lord ; Peace and holyness , two such strangers , such prodigies in the world , ( having taken their leaves so solemnely with Astrea for heaven ) that unless they be followed with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full speed , as in an hue and cry , there is small hope of overtaking or bringing them back again to the earth , And yet without them , heaven must be fain to turn an unhabitable part of the world , pars globi incognita , as empty of Saints , as it is full of glory , without them Nemo Deum , no man shall see God. Could I imagine it possible for me to be instrumental to you in this work , to advise or direct you in this course , this method of seeking your peoples souls , so that God might one day find them in this temper , in pace & Sanctitate , in peace and holyness , I should put off all the reverence , that I bear to this assembly , all consideration of the business of this day , and venture to be unseasonable that I might be useful to you in this point ; But I know there be no general rules , that can promise themselves such a successefulness ; the variety of tempers must have different accommodations , and well if after using of all means , we can be able to save any . The way most probable in my conceipt is the bringing men acquainted with the difference betwixt the first and second Covenant ; then pitching on the second , as that that belongs to us Christians , to shew them the condition of this covenant in the gross , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , law of faith , made up of commands as well as promises all the Gospel-precepts that joyne together to complete that Codex , that law of Repentance , self-denyall , Charity , the New creature , which S. Paul interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Faith consummate by love , or , as S. James , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perfected by workes , sincere , impartial , constant , though not unsinning , perfect obedience ; And then , if you will have it in the retaile , the Sermon in the mount , in the 5 th and 6 th of Matthew will give it you completely ; were men but possess'd that those duties there mentioned , with the ego autem , but I say to you ] were duties indeed not onely phrases , and formes of speech , that they are not onely by grace made possible to a Christian ( an easie yoke , light burthen , and a command nigh unto thee , Rom. 10.8 . i.e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the 72. render that place of Deuteron . from whence 't is cited ) but also most indispensibly necessary , without which nemo Deum , none shall see God , Gods oath being gone out against all others , with a nunquam introibunt , they shall never enter into his rest . It would , I conceive , within a while be found necessary either to give over pretending toward heaven , or else to observe those gesses , that alone of all others can bring us thither ; and so the world of Christians be once more divided , as Epiphanius saith it was in the first ages , not into Orthodox and heretical ( for those are titles , that every man will applie as he lists , the one to himself and his adherents , the other to all others that he disphansies : ) nor again into spiritual and carnal , ( for those were abused too in Tertullians time , as soon as ever he turned Montanist , then strait nos spirituales , we spiritual , and all others animales psychici , meer animal men ) but into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , godly and ungodly livers , and so impiety , injustice , and uncharitableness be the grand heresies , to be anathematized , and peace and holyness the most Orthodox Christian tenets in our Religion . But then for the atchieving this aime , let me tell you , that men must have more than Sermons to lead them , the visible preachings of your lives must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cooperate , and joyne in the work of drawing sinners to God , or else 't will hardly prove successeful : you know the story in Gellius , when that excellent counsel was given at Lacedemon by one that was vitâ defamatissimus , infamous for a very ill life , they were to take the counsel out of his mouth , and appoint a good man to deliver it , though a worse Orator , Lib. 18.3 . Two things the Gospel was first planted by , teaching , and miracles , and those miracles in Scripture phrase are called workes , and mighty workes ; Now though the miracles be outdated , yet the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 workes , in the other sense must never be antiquated , 't is they that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power belongs to , the efficacy , and force and mightyness of our preaching , which if it be not added to our Sermons , our threats will be taken for Mormo's , our promises for delusions , our exhortations out of Scripture for acts of tyranny and oppression , laying those burthens on other mens shoulders , which we will not touch with our own fingers ; But if our lives beare witness to our doctrine , by letting them see us write those copies with our own hands , which we require them to transcribe , then as Polybius saith of Philopoemen , that good Orator , and good man , ( and the goodness of the man was the special peece of his oratory ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we shall not onely perswade but inforce our auditors ; This is the onely honest way of insinuating our selves into our peoples affections , by letting them see how hearty our exhortations are , by our zeale to observing them our selves , by shewing what miracles of reformation the Gospel is able to work on them ; by an essay of its efficacy on our own breasts ; And if this positive part of S. Pauls practice be perfectly con'd , the negative will follow , the non vestra not yours . ] He that heartily and affectionately se●ks the souls of his auditors , will never pitch design on any thing else , that is theirs , the crown that belongs to him that converteth many to righteousness , is too rich to receive luster or commendation from any inferior accession , or acquisition from any thing that the vestra yours ] can signifie ; He that hath any consideration of the vestra , yours ] in this work of a Pastor , is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the mercenary hireling , that Christ so prejudiceth with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he flyes , and he cares not for the sheep , from no other topick of proofe , but onely , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because he is an hireling , Joh. 10.13 . And of what ill consequence 't was foreseen this would be in the Church , you may conjecture by that one act of the administration of Gods providence in this behalf , constantly observable through all ages . That no Minister of Gods might be forc'd to such viler submissions , driven out of that Apostolical , generous ingenuity ( Freely have you received , freely give , ) into Gehezi's meanness , and mercenariness , selling and bartering that sacred function , the gifts of the holy Ghost , or the exercise of those gifts ; it is , no doubt , that Gods providence hath in all ages so liberally provided for endowing of the Church ; Among that people where he himself so immediately presided , that , saith Josephus , it could not be called by the style of any other nation , monarchie , aristocracy , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , neither administred by Kings or Senates , but immediately by God himself ; there the Levites , without any of their own arts or pursuits , were much the richest Tribe of the twelve , lost nothing by having no portion among their brethren ; Not to mention their parts in sacrifices and offerings , and their fourty eight cities with suburbs , made over to them , Num. 35. the Lords being their inheritance , i.e. the instating the tithes upon them , was demonstratively as large a revenue to them , as ( supposing an equal division ) the remainder could be to any other Tribe , yea and larger too , as much as the twelve tenth parts which they received , exceeded the nine , that remained to each Tribe after the decimation , i.e. by one third part of what was left to any Tribe . And among Christians in the infancy of the Church , before the ministery was indowed with any certain portion , yet sure the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Christians selling their lands , and bringing the price of them to the Apostles feet , though not for them to inclose , yet for them to partake of , as well as to distribute , kept them from any necessity of the quaero vestra , seeking that which was other mens . Nay where that provision was not to be expected , as in their travailes , and journeyings , yet the staff and the scrip are interdicted the Apostles , Mat. 10.10 . and under those two phrases , the quaero vestra , the making any gain by the Gospel , the staff in that place was according to the custome of the Jewes , baculus paupertatis , the staff of poverty , which Jacob intimates , when he saith , with my staff I went over Jordan , i.e. in another phrase , a poor Syrian ready to perish , particularly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sign of a Mendicant , ( which the Germans call at this day , baetell stab , from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this begging or craving staff ) and this , with the scrip , was forbidden the Apostles in S. Matthew , though in Markes relation , another kind of staff , the staff for travaile be permitted them ; To shew Gods absolute dislike of the quaero vestra ] in Apostles , even before any certain provision was made for their maintenance , God , that feeds the young ravens , sustains the destitute ( and beleeve it , his Exchequer is no contemptible banke , his table in the wilderness is served with quailes and manna ) undertaking to provide for them sufficiently by some other means ; And since by that same providence the Church is now indowed again in most parts of Christendome , and Gods severe denunciations against sacrilege set as an hedge of thornes about Levi's portion , sure to prick , and fester , and rankle in his flesh , that shall dare to breake in upon it , what is this but still a continued expression of Gods dislike of the quaero vestra , who hath therefore made over his own portion on us , that therewith we might be contented , and provided for , without the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. 17. without letting loose our hands , or our appetites on other mens possessions ? You see then , by the way , the error of those , that from this practice of the Apostle are ready to prescribe us absolute poverty , that will have all the lawfull proper revenues of the Church prohibited , under the vestra , and then claiming of tithes or any other Ecclesiastick indowment shall get under that style , and the Apostles non quaero ] urged for a president against us ; with how little law , or logick you will perceive , when you remember , that the tith , or what else is consecrated , is by the very lawes of this kingdome ( to derive the pedegree no farther ) as much the Ministers own , held by the same tenure of Donation first , then of Parliamentary confirmation , that any mans inheritance descends unto him , and therefore to demand them , is no more a quaero vestra , than to demand a rent of a tenant , in a word , a direct mea , not vestra , a right , and not a gratuity . Nay the learned Jewes have gone farther ( R. Bechai on Deut. 14. ) that if the tith be not paid , the whole heap becomes Gods portion , and cite it as a speech of Gods , that if thou pay the tithe it is thy corn , if not , it is Gods corn , and therefore , saith he , it is said , Hos . 11.9 . therefore I will return and take away my corn in the time thereof , and my wine in the season thereof ; like that land that is held in capite , with a rent reserved , the non-payment of the rent , or homage , is the forfeiting of the tenure . But I desire not to follow this Jew in his meditation , but rather to come home to our selves , and not onely to interdict our selves , the quaero vestra , but even regulate us in the quaero nostra , purge out of this assembly whatever may savour of the Jew , all griping , or rigor , or sowreness , or summum jus , even in the quaero nostra , seeking that that is our own . To this purpose in the first place not to seek all that is our own ; Though 't were not a fault in the Lay-Pharisee , Mat. 23.23 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to pay tithe of cumin , and the smallest herbe , yet perhaps it may be in the Priest to require it ; A fault not of injustice , or the quaero vestra , but of sordidness , and meaneness in the quaero mea : Aristotle I am sure would condemne it under that style of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , too much pooreness and tenuity of mind , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though not in desiring other mens , the quaero vestra in the text , yet in want , or defect of that liberality , ingenuity , that is required of the moral man , which he there specifies by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exactness even to the partition of a Cumin seed , a fault , if observable in a heathen , then sure censurable in a Christian , and in a Minister vile , and scandalous . When this is resolved against in the first place , as illiberal , degenerous and beggerly , contrary to that generosity , and superiority of mind , that our profession should be thought to infuse into us . The next thing I must require of you in the quaero mea , is a general unconcernedness in the things of this world , using the world as if we used it not , possessing the wealth we have , but not being possess'd by it ( for then it turns our devil or familiar ) as able to part with it at Gods call , as to receive it at his gift , powring it out upon every his intimation , seeking , and projecting for advantages to be the better for this false Mammon , by being rich in good works , and when we see it a parting from us of its own accord , taking a cheerful unconcerned leave of it , retaining so much of the Sceptick , as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amounts to , an untroubledness with these inferior events , and of the Stoick , or wise man in Antoninus , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to act no passionate , lugubrious , tragical part , whatever secular provocation cross us on the stage . Then 3 dly , An entire contentedness with our lot , that duty of the last commandment , which is absolutely required to the non quaero vestra , or as our Apostle interprets himself , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not , as we render it , not making a gain , but not desiring , coveting any thing that is anothers . To this purpose excellently Epictetus of old , that he that tasts , and carves to himself of those dishes onely , that are set before him , reaches not after those that are out of his distance , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is fit for a guest at Gods table , which you may make , if you please , a periphrasis of a Minister ; Did I not fear that this were a duty of too great perfection for some of my auditors , an unusquisque non potest capere , every one cannot receive it , I should go on with that divine Philosopher , that he that abstains from that which is set before him , contemnes that riches , that comes knocking at his dore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is not onely a guest at his board , but a companion in his throne , and that is the pitch , that I would commend unto you , if I might hope , you would indeavour after it . But then 4 thly , and lastly , the minimum quod sic , ( that that I must not leave you till you have promised me , wrastle till break of day , except you will thus bless me ) the lowest degree , that can be reconcileable or competible with an Apostle , is the not suffering your quaero vestra , your hope , or designe , of secular advantages , gaining of gratuities , gaining of applause , to have any the least influence on your preaching , to intermixe never so little in your seeking of souls ; This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dashing , or imbasing the word of God , corrupting it with our unworthy mixtures , making it instrumental to our gain , or popularity , the meanest office , the vilest submission in the world . I remember a note of Procopius on 2 Kings , that Elisha sending his servant to cure the Shunamites child , forbids him to pass any complement with any by the way ; I had thought it had been for speed , but he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he knew his popular humour , and that popularity hinders working of miracles ; and then by the same reason we may conclude , that that must needs enervate the word of God , and make it hartless and liveless in our hands , and the Minister that is given to it , will hardly ever work wonders in the curing , or recovering of souls . But that servant you know had another fault , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , desire of money is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the mother-city whence all wickedness comes forth , said Bion of old , and Timon puts them both together , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , insatiate love of wealth and honour are the elements of evill ; and 't is strange to see how truely those wise men were called vates , what Prophets they were , what direct Satyres those words of theirs are against the times we live in ; Our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , covetousnes● and popularity , are the elements of all the ruine , the seeds of all the desolation that is threatned against this Church , some of us by the notorious scandalous guilt of those two crimes , tempting rash , uncharitable spectators to resolve that those sins are the formalis ratio of a Clergy man , accidents of the essence , and inseparable from the order ( and 't is not the illogicalness of the inference , that will excuse them , that have joyned with Satan in temptation to make that conclusion , nor deliver us from the destruction that followes it . Others of us on the contrary side , but from the same principles , decrying all due either of maintenance , or respect to the Clergy , devesting themselves of all , but contempt and drudgery , hoping ( we have just reason to suspect ) by flying both to be courted by them both , to have them more sure at the rebound , than they can at the fall , to run from them here most violently , that they may have them alone to themselves when they meet at the Antipodes . What imprudent bargaines such men are likely to make , if they should be taken at their words ; what skittish things popular benevolence , and popular applause have been alwaies found to be , experience hath taught others . I desire even they that make that choice may never pay so deer for that knowledge ; But whatever the error prove in the transitory commodities of this world , it matters little , for wealth and honour are , sure , things , that we may go to heaven without , and so , for as much as concerns our individuals , are not necessary to us , as Christians ; yet can I not assure you , but that they are necessary to us in some degree as Ministers , wealth in a competence to rescue us from contempt ; and respect , at least so far , as a nequis te despiciat , let no man despise thee , to keep us from being utterly unprofitable ; some revenue of our own , to keep us from the quaero vestra , and some authority of our own , to inable us for the quaero vos , somewhat of either from the character of our office , that we be not tempted to seek either by unlawful means to purchase the vestra , by the sale of vos , to acquire the favour of our auditors by the exposing of their souls . Think but how probable a fear this may be , when things come to such a complication , that he that hath a sin to be preach'd against , hath a benevolence to be preach'd for ; he that hath a wound to be cured , is able to be thankful , if he may be kindly used , yea , and to mulct the Chirurgion , if he be too rough , when he that hath somewhat to mend , hath also somewhat to give , a commutation to escape his penance , whether this may not prove a temptation to him that hath no other livelyhood to depend on , and consequently whether rankling and gangrening , may not be look'd for , as an ordinary title in our weekly bills , when the skinning of wounds is become the gainful craft , and compliance and popularity the great Diana , that trade by which men have their wealth . But perhaps the most of this is an extravagance , I wish and pray it may prove an unnecessary one . There is yet one branch of the application behind ; the end why S. Paul delivered this text of mine , that I told you was the vindicating his ministery from contempt , the gaining some authority with the Corinthians ; And let that be our method also , to come to that end by the non vestra sed vos , not to acquire that thin blast of aire , that Camelions are wont to feed on , but that solid substantial estimation , that dwells onely in the account of God and the hearts of true Corinthians ; That that may disperse those fumes of prejudices , that Satan is wont to blast the Minister with , when any saving effect is to be wrought by his ministery , that unblemish'd reputation here , that when it is to be had , is a pretious blessing , very instrumental to the edifying of others , and is a kind of coronet here in this life , preparatory to that crown hereafter ; And sure there is no work of ours , that we can justly hope God will think fit to reward with such a crown , but the sincere labouring in the word and doctrine , filling our souls with the earnest desire of saving others , espousing it as the sole felicity of our lives , the one promotion that we aspire to , to people heaven with Saints , to send whole colonies of inhabitants thither . 'T was the excellence and pride of the antient Jews , yea , and the craft peculiar to them , saith Josephus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , getting of children , propagating miraculously , and the barren was the most infamous person among them , Behold I go childless , the saddest lamentation , and Give me children or else I dy , and Take away our reproach , most pathetical Scripture expressions ; yea , and among the Romans the jus trium liberorum , the right of three children , you know , what a prerogative it was : This is our trade , my brethren , to beget children to heaven , and according to the Law of the Goel in Deut. now our elder brother ( Christ ) is dead , we are the men , who by right of propinquity are obliged to raise up seed to our elder brother . O let it not be our reproach to go thus childless to our graves , at least our guilt , and just accusation to bereave our Saviour of that seed he expects from us , you know what a sinne it was to repine at that duty ; let not us be wanting to Christ in this so charitable a service , charitable to Christ , that his blood may not have been shed in vain , charitable to others , whom we may by Gods blessing convert unto righteousness , and the charity will at last devolve on our selves , who by this means shall shine as the brightness of the firmament , and as the starres for ever and ever . THE POOR MANS TITHING , A SERMON Preached in S t Pauls Church BEFORE THE LORD MAIOR ▪ AND ALDERMEN OF THE City of London on the 12 th of April , Anno Dom. 1640. By H. Hammond , D. D. LONDON , Printed for R. Royston at the Angel in Ivy-lane . THE POOR MANS TITHING . DEUT. 26.12 , 13. When thou hast made an end of tithing all the tithes of thine encrease the third year — Then thou shalt say before the Lord thy God — THat the first sound of this text may not possesse you with an expectation of a Vicars plea , a discourse of tithes , and querulous invective against sacrilege ; and consequently by this prejudice , your eares and hearts be fortified impenetrable and impregnable against the speaker , and the Sermon ; that I may reconcile the choise of this text with the imploring and hoping for your patience , I shall immediately deliver you from your fears , by assuring you , that the main of this text is ( and the total of my discourse shall be ) bent quite toward another coast , that which in the sincerity of my heart , I conceive may best comply with your designes , either as Christians , or as men , most tend to your serving of Christ , and enriching of your selves , with the increase of your wealth here , and glory hereafter . And when I have told you this , I can not choose but say , that I am your friend , and for that may claime not as an act of favour , but justice , the payment of this debt , the return of your patience in receiving , and care in practising what shall be delivered . There was a double tithing among the Jews , the every years tithing , and the third years tithing ; the every years tithing you know whose patrimonie it was ; but after that was set apart ( and presented unto the owners ) every third year there was another to be raised , over and above , for the stranger , the fatherless , and the widow , as you may see it enacted , c. 14. v. 29. this was called by the Rabbines the second tithing , and in another respect the third by some of them , ( the tithe for feasts , Deut. 14.23 . going for the second , and the tithe of the tithes , which the Levites paid the High priest , going for the fourth , in that account ) but most significantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tithe for the poor , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Josephus the poor mans tithing , or in the words of this text , the compleveris decimare anno tertio , the making an end of tithing the third year ; Till this were done , there wanted a compleveris , what ever other dues were paid , the work was incomplete , and upon the performance of that , here is a stock of confidence toward God for him , that hath done it , a right invested on him to all the abundance of Canaan , v. 15. a justifiable pretension to all temporal blessings , which he may depend on , and challenge at Gods hand , 't were but a cold expression to say , he might expect by petition , I will adde , he may require by claime , and produce his patent for it here in my text , Cùm compleveris , &c. When thou hast made an end , &c. This text I have upon advice resolved not to divide into parts , but my discourse upon it I shall , by setting it these bounds , and limits ; 1. That it present unto you the duty of almes-giving , by occasion of these words , Cùm compleveris decimare anno tertio , when thou hast made an end of tithing — the third year . 2. The benefit arising from the performance of this duty , from the rest , Dicas coram Domino , then thou shalt or mayest say , i.e. hast right and power to say , before the Lord thy God. In our progress through the first of these , we shall observe these gesses ; 1. We shall begin with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , consider almes-giving simply , deducing the practice of the Jewes down to us Christians , and so in a manner give you the history of almes-giving . 2. We shall look into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what portion ought to issue out of every mans revenues , taking our rise from the practice of the Jewes , a tithe of all increase every third year . 3. We shall proceed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , consider it as a duty , and then we shall have done with the first general . In the second general we shall shew you , 1. In thesi , that confidence or claiming any thing at Gods hands , must take its rise from duty in performance , Then thou mayest say ; then , but not before . 2. In hypothesi , shew you the connexion between this confidence and this performance , claiming of temporal plenty , upon giving of almes . These are the several posts and stages of my future discourse , the Monogramme drawn in cole , as it were , wherein you may discern the lines and lineaments of the whole body ; I must now descend to the filling them up , and giving you them a little more to the life , taking them in the order proposed , very loosely , and very plainly , making provision for your hearts , not your eares , for your future gain and not your present sensuality , and begin with the first general , and in that , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or almes-giving simply considered , deducing the practice of the Jewes down to us Christians , and so give you in a manner the history of almes-giving . Though we assert not an equality of worldly riches from any decree either of God or nature , find not any statute of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , any law of community in any but Plato's institutions , and those never reduced to practice in any one city in the world ( attempted once by Plotinus , through his favour with Gallienus , who promised to reside in his Platonopolis , but soon altered his purpose again , as Porphyrie tells us ) yet I may suppose it for a granted maxime , that the extreme inequality , that is now so illustriously visible in the world , is not any act of Natures primary intention , or Gods first and general providence ; Aristotle may tell us of some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some that Nature hath bored through the ear to be slaves for ever , and we may beleeve him , if we can find any ground for it , but of any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 colonies of men , sent into the world without any claim or right to any part of the worlds goods , he hath not left us any thing upon record . Nor hath the book of Creation in the Scripture , the Beresith , or natural philosophie of the Bible given us any hint for such a resolution , that some should be born to riot , and others to famish , some to be glutted , and others to starve , that mankind should be thus dichotomized into such extreme distant fates , some to reign in Paradise for ever , others to be thrown over the wall , as out of the Adamites stove , to pine and freeze among thornes and briers . This were an absolute decree of election and reprobation , improved farther than Predestinarians have ordinarily extended it . As we are wont to say of sinne , that 't is not to be found in Gods Hexameron , no fruit of his Six dayes labour , but a production of a later date , ingendred betwixt the serpent and the woman , that Incubus and Succuba , the devil and the lower soul ; so may we say of extreme want and poverty , that its nativity is of the land of Canaan , its father an Amorite , and its mother an Hittite : Satan and covetousness brought it into the world , and then God finding it there ( whose glorious attribute it is to extract good out of evil ) as he did once a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , redemption of mankind out of the fall of Adam , and so made the Devil an instrument of bringing the Messias into the world ; so hath he in like manner by his particular providence ordered and continued this effect of some mens covetousness , to become matter of others bounty , exercise of that one piece of mans divinity , as Pythagoras called liberality , and so ex his lapidibus , out of these stones , out of the extreme want , and necessity of our brethren , to raise trophees and monuments of virtue to us , of charity , liberality , and magnificence , of mercy , and bowels of compassion , that most beautiful composition of graces , that most heroical renouned habit of the soul . So that now we may define it an act of Gods infinite goodness to permit , though before we could not allow it reconcileable with his infinite justice , to decree the extreme inequality of earthly portions , the poor man gasping for food , that the rich may have a store-house or magazine , where to lay up his treasures ; the careful labourer , full of children , suffered to wrestle with two extremities at once ; hunger on the one side ; and natural compassion to the helpless creatures he hath begotten , on the other ; that thou by thy wealth mayest be that Elijah sent from heaven to the famishing forlorn widow , that Godlike man drop'd out of the clouds to his relief , and by the omnipotent reviving power of thy charity , usurp that attribute of Gods given him by the Psalmist , that feeds the young ravens , exposed by the old ones , sustain that destitute sort of creatures , that call upon thee . Admirable therefore was that contrivance of Gods mercy and wisdome , mentioned to the Jewes , not as a threatning , but a promise of grace , one of the privileges , and blessings of Canaan , the poor shall never cease out of the land , Deut. 15.11 . that thou mayest alwaies have somewhat to do with thy wealth , some sluce to exhaust thy plenty , some hungry leech , to open a vein , and prevent the accesse of thy feaver , and withall , that thy wealth may ennoble thee , as Xenocrates told his benefactors children , that he had abundantly requited their father , for all men spake well of him for his liberality to Xenocrates , or as benefactors among the heathen were adored and deified , that thus thy faithless , fading falsehearted riches ( which the Evangelist therefore styles Mammon of unrighteousnes , onely as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to true durable wealth ) may yeeld thee more profit by the profusion , than by the possession ( as silver doth by melting , than by continuing in the wedge or bullion , according to that of * Clemens , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the rich is he that distributes , not he which hath and possesseth ; and * Lactantius , Divites sunt non qui divitias habent , sed qui utuntur illis ad opera justitiae , the rich are they , not which have riches , but use them to workes of righteousness ) purchase thee by being thus providently laid out , a revenue of renown here , and glory hereafter . You see then the pedegree and genealogie of almes-giving , how it came into the world ; Covetousness and oppression and rapine , brought in emptiness , and beggery , and want , then Gods providence and goodness , finding it in the world , resolves to continue it there , to imply the treasures , and exercise the charity of others . Now for the practice of the world in this great affair , we cannot begin our survey more properly , than from the text , there to behold Gods opinion , or judgement , in this point , by the rules he hath given to be observed in this city of God , his own people of the Jews , whilest they were managed by God himself . The priesthood was the peculiar lot of God , and therefore may well be allowed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , feeding first at Gods feast ; And the poor next after them were taken care of by God himself , Lazarus , as it were , in Aarons , as once in Abrahams bosome , next to the priest in the temple as to the Patriarch in heaven ; a tithing for the priest , and when this was done , every third year , a tithing for the poor : The withholding of the former was sacrilege , and of the latter , furtum interpretativum , say the Schooles , interpretative theft , and the Casuists to the same purpose , that though our goods be our own , jure proprietatis , by right of propriety , yet they are other mens , jure charitatis , by right of charity ; the rich mans barne is the poor mans granary , nay murther too as we may conclude from the words of the wise man , the poor mans bread is his life ( and that is sometimes thy dole , on which his life depends ) and then , as there it followes , he that deprives him of it ( so doth the unmerciful , as well as the theef ) is a murtherer . Nay farther , that murther one of the deepest dye , a fratricidium , like Cains of Abel his brother , and therefore as that is a clamans de terra , crying for judgement from the ground , so hath this a clamet ad Deum contra te , cry to God against thee , Deut. 15.9 . I will adde , at least so long as the state of the Jews lasted , it was sacrilege too . Shall we proceed then , and ask , when the state of the Jewes expired , did almes-giving expire with it ? was charity abrogated with sacrifice ? turned out of the world for an antiquated , abolish'd rite , for a piece of Judaisme ? The practice of some Christians would perswade men so , that the sword that Christ brought into the world , had wounded charity to the heart , that he had left no such custome behind him to the Churches of God , that Christianity had clutch'd mens hands , and frozen their hearts into an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Arrian calls it , inverted that miracle of Christs , returned the children of Abraham into stones . Physitians tell us of a disease converting the womb into a firme stone , and the story in Crollius of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a child of a perfect stony substance , is asserted by many others . Now the unhappiness of it is , that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies a womb , by a little varying of the punctation , signifies mercy also , and bowels or compassion , whereupon Hos . 1.11 . the Septuagint instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , instead of mercy , a womb ; and alas the same disease hath fallen upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that other sense , the bowels of mercy in many Christians are petrified , transubstantiate into stones , pure mine and quarrey , and so we Ministers , damnati ad metalla ( that old Romane punishment ) condemned to digge in those mines , and by all the daily pains of preaching and exhortation , able to bring forth nothing but such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , stones instead of bread . But I hope , my brethren , the practice of those some shall not be accepted as authentick evidence against Christ , to defame and dishonour our most glorious profession , whose very style is [ Brethren ] whose livery [ Charity ] and Character that they love one another . I know not how unmerciful and hardhearted the Christian world is now grown in its declination , as covetousness is generally the vice of old age , I am sure , 't was open-handed enough , in its youth , witness that most antient primitive Apostolical institution of the Offertory in the Sacrament , that which was so considerable a part of that holy rite , that it gave denomination to the whole , the Eucharist styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communion , distinctly from this custome of bringing every man out of his store , and communicating to the necessities of the Saints , as it is 2 Cor. 8.4 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the communion , or fellowship as we render it , more fully the communicativeness , or liberality of administring to the Saints , and is therefore by us rendred liberality , 1 Cor. 16.3 . Many excellent observations might be presented to you on this occasion , necessary for the understanding many places in S. Paul , especially of c. 11. of 1 Cor. but you will easily forgive me the sparing this pains , in this place ; Let it suffice that we find in that chapter , that at those holy meetings there was alwaies a table furnish'd out of the bounty of communicants , for a common feast unto all the faithful ; the rich might have leave to bring more than his poorer brother , but not to take place by that bounty , not to pretend any propriety to what he had brought , which is the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every man his own supper , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , taking precedence of others in eating , the rich to eat all , and the poor none , one to be hungry , and the other drunken , the fault which he there found with the Corinthians ; Nor did the custome of liberality , annex'd to the Sacrament in those dayes , expire or vanish with the Apostles ; The practice rather increased , than abated among their successors ; Witness that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or oblation , first of all the fruits of the season , as an offering of first-fruits ; afterwards onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of bread and wine mingled with water , which the brethren or faithful , i.e. in the antient style , the Communicants are said to bring , and present at the altar or table of the Lord , for the furnishing of the table with part , and refreshing the poor with what was left . These are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oblations in the * Constitutions , at least one sort of them , one being for the Priest , the other for the poor , and again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the doing good to them that want , the very word in S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to do good and communicate , Heb. 13.16 . and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , voluntary oblations for the poor ; These are contained under his general head of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bringing of fruits , of which he hath a * Chapter , and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Lords offerings , and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , almes , and other where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , voluntary gifts distributed to the poor ; And observable it is from those , and other antient constitutions , that 't was a punishment for some men , used in the Church , not to receive them to the Offertory , who yet were not so great malefactors , as to be kept from some other privileges of Christians ; This was called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , communicating without the offertory , frequently in the Ancyrane and Nicene Councils ; and therefore Epiphanius having mentioned the faults , for which offenders were excommunicated , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fornication , adultery , &c. he addes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Church receives not offerings from the injurious , &c. but from just livers , noting that all but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those that live justly were interdicted the privilege of offering or giving to the Corban . Thus in Clemens was not the oblation received from the unjust publican who exacted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , above what was appointed , and so for executioners , whose oblation being the price of blood was not suffered to come into the Corban , no more than the thirty pieces of silver , that Judas took to betray Christ , Mat. 27.6 . An excellent consideration for us to meditate on , that the being excluded from the Offertory , being denied the privilege of giving almes or being bountiful to the poor , went for a very great punishment ; and so sure the duty , a special part of piety and publick service of God. And therefore the custome being either neglected , or intermitted at Constantinople , S. Chrysostome took care for the restoring it again , and thereupon made that excellent oration upon that subject , where from antiquity he proves the use of the Offertory on the Lords day , and mentions the Corban , or treasury , where 't was wont to be put . I have been the more large on this particular , because it hath in all ages been accounted a prime piece of Christianity , ( a special part of divine worship , saith Aquinas ) the observation of which is yet , thanks be to God , alive among us , especially if that be true , which Pamelius cites out of Honorius , that instead of the antient oblation of bread and wine , the offering of money was by consent received into the Church , in memory of the pence in Judas sale . Onely 't were well , if we were a little more alacrious , and exact in the performance of the duty , and more care taken in the distribution , especially that that notorious abuse of this most Christian custome , which they say ( I hope unjustly ) some part of this city is guilty of , in converting this inheritance of the poor into a feast of entertainment for the Officers of the Church , may be branded , and banish'd out of kenn . It is yet but a sin , which like some in Aristotle , hath never a name , had never yet the honor to be forbidden , if it should chance to live to that age , thrive and prove fit for an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the imposition of a name , let me have the favour to Christen it , A newfound sacriledge , a most inhumane at once , and unchristian profanation ; And if you want an embleme for it , that antient piece of Nathans designing will serve the turn , the rich man feasting on the poor mans ewe lamb , his luxury maintained by the others blood . 'T were an admirable work of Ecclesiastick discipline , some way or other to bring the Corban in such favour with us , that it might prove a banke or storehouse in every parish , able to supply the wants of all ; but much better , if we would fall in love with it our selves , as a way of binding up both the tables of the Law into one volume , of ministring both to God and man , by this one mixt act of charity and piety , of mercy and of sacrifice , and so , in the wise mans phrase , to lay up our riches in Gods storehouse , without a metaphore . But if it please you not , that any body ( though in the resolution it be Christ himself ) should have the disposal of your almes , as charity now adaies is a pettish wearish thing , ready to startle , and pick a quarrel with any thing that comes to meddle with it , then shall I not pursue this design any farther . So thou art really , and sincerely affected to the setting out of the third years tithing , thou shalt have my leave to be thine own Almoner , have the choice of the particular way of disposing , and ordering it thy self . And yet three things there are , that I cannot choose but be so pragmatical , as to interpose in this business ; 1. For the quando , when , this tithe should be set out ; Let it not be deferred , till the Will be a making , till death forces it out of our hands , and makes it a non dat sed projicit , onely a casting over the lading , when the ship is ready to sink , nor yet till our coffers be ready to run over , till a full , abundant provision be made for all that belong to us , for that is to feed the poor , like the dogges , onely with the orts of the childrens table ; but as other tithes are paid , just as the increase comes in , presently after the whole field is reap'd , so must the poor mans tithing also ; set out , I say , then , dedicated to that use that we may have it by us at hand , told out ready , when the owner calls for it . 'T was a thing that Antoninus recounts as matter of special joy , and that which he numbers amongst the felicities , for which he was beholden to the Gods , that he was never ask'd of any , that he thought fit to give to , that he was answered by his Almoner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that there was not store at hand to performe his will. A most joyous , comfortable thing , in that heathen Emperors opinion , and yet that , that will hardly be attained to , unless we take some such course , as this , mentioned in terminis by S. Paul , 1 Cor. 16.2 . Vpon the first day of the week let every one of you lay by him in store as God hath prospered him , that there be no gathering when I come ; a weekly provision laid in , and ready in numerato for this purpose , that you be never surprised on a sudden , and so disabled to performe this duty . 2. For the quibus , I would answer to all , whom Christ hath made our neighbours and brethren , and I know not any that are excluded from this title . But you would then think I were set to sollicite against the lawes of this realme , and plead the cause of the idle wandering begger , that most savage , barbarous , unchristian trade among us , set , a man would think , in the streets by the devil , on purpose to pose , and tire , and non-plus mens charity , to dishearten , and weary them out of this Christian duty . No , we have a countermand from the Apostle against these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , disorderly walkers , 2 Thess . 3.7 . that if any would not labour , neither should he eate , v. 10. the best almes for them , the seasonablest provision , and charity to such , is the careful execution of lawes upon them , to set them every one single in an orbe to move in , by that means perhaps to teach them the skill in time to be almes-givers themselves , at least to become fit to be receivers ; For such , of all others , is the fixt , stationary , diligent , labouring poor man , whose motion is like that of the trembling sphere , not able to advance any considerable matter in a whole age , be they never so restless , whose hands , with all their diligence , cannot give content to the mouth , or yeeld any thing but stones many times , to the poor child that calls for bread . All that I shall interpose for the quibus , shall be this , that seeing a doe good to all , is now sent into the world by Christ , and that but little restrained in any Christian kingdome , by an especially to the houshold of Saints , ( all Christians being such ) and seeing again , no man hath hands , or store to feed every mouth , that gapes in a kingdome , or particularly in this populous city , we may do well to take that course that we use in composing other difficulties , referatur ad sort●m , let the lot decide the main of the controversie , and reserving somewhat for the publick , somewhat for the stranger , somewhat for common calamities , somewhat as 't were for the universal motion of the whole body , somewhat for excentrickes and epicycles , let the place , whereon our lot hath cast us , be the principal orbe for our charity to move in , the special dioecess for our Visitation . And when that is done , and yet , as 't is in the parable , there be still room , store left for others also , then to inlarge , as far as we can , round about us , as motion beginning at the center diffuses it self uniformely , sends out its influence and shakes every part to the circumference ; and happy that man , who hath the longest arme , whose charity can thus reach farthest . The third thing is that that my text obliges me to , the how much out of every mans revenues may go for the poor mans due , which brings me to the second particular , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here mentioned in these words [ tithing all the tithes of thy increase the third year . ] That there was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 defin'd by God to the Jewes charity , a proportion for every man , not which they might not exceed ( for there were other waies of vent for their charity mentioned , beside this ) but which no man was to go under , is manifest by the text , and c. 14. of this book ; the proportion you see a tithe , or tenth part of all the increase , not yearly , but onely every third year , to raise a banke , as it were , for the maintenance of the poor , till that year came about again . This if we would dissolve into a yearly rate , and so discern the Jewish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more perfectly , it is equivalent to a thirtieth part every year ; the Jew whose yearly revenue amounted to thirty shekels , was every third year to pay three of them to the use of the poor , that is in effect one for every year , the triennial tenth being all one with an annual thirtieth : The account is clear , and no man but hath Arithmetick enough to conclude , that a thirtieth part is the third part of a tenth , and so a tenth every third year , is all one with a thirtieth every year . I shall insist on this no farther , than to tell you that Gods judgement in this affaire is worth observing , that almes-giving or mercifulness being a dictate of nature , but that like other such Lawes , given onely in general termes , for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but not so as to descend to particular cases ; It pleased God to his people the Jews , to express his judgement at that time , in that state , for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , how much was by Law to be laid aside for that use out of every ones increase . Now if I should press this practice of the Jewes as matter of obligation , or prescription to Christians , that you are not in conscience to do less , than the Jewes were bound to do , every man to set apart a thirtieth of his yearly revenue , or increase , for the use of the poor brethren . I know not how you would take it ; many would startle at the newes of the doctrine , many more when they came to the practice of it , many quarrels you would have against it ; He that were merciful already , would think his gift would become a debt , his bounty duty , and so he wrongd and robd of the renown of his charity , by this doctrine ; and the covetous , that were not inclined to giving at all , would complain that this were a new kind of ghostly stealth , a way of robbing him out of the pulpit , of burthening his conscience , and lightning his bagges , and both joyne in the indictment of it for a Judaical , antiquated doctrine , that hath nothing to do with Christians . And therefore to do no more , than I shall justifie from the principles of the Gospel ; I shall confess unto you , that this precept , as it was given to the Jewes , is not obliging unto Christians , and therefore I have not yet told you it was , but onely gave you to consider , what Gods judgement was for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his own people . Onely by way of application to our selves , give me leave to adde these four things , which I shall deliver in as many propositions ; 1. That mercifulness or charity or giving almes is no part of the Ceremonial Law , which is properly Judaisme , but of the eternal law of reason and nature , part of the oath or Sacrament , that is given us , when the fiat homo is first pronounced to us , a ray of Gods mercifulness infused into us with our humane nature ; in a word , that mercifulness is all one with humanity , a precept of the nature , the God , the soul we carry about with us . 2. That being so , it comes within the compass of those Laws , that Christ came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not to destroy but to fulfil , i.e. as the Fathers before S. Augustine , generally interpreted it , to improve it , set it higher , than it was before , require more of Christians , than ever was exacted of the Jews or heathens by the Law of Moses or of Nature . Thus * Irenaeus , mentioning Christs improvement of the Law , pro eo quod est , Non moechaberis nec concupiscere praecepit , for , Thou shalt not commit adultery , thou shalt not look to lust , he addes , pro eo quod est decumare , omnia quae sunt pauperibus dividere , instead of tithing ( this third years tithing ) thou shalt divide all thou hast to the poor , give them some plentiful part of it . And this saith he , an act of Christ , non solventis , sed adimplentis , extendentis , dilatantis legem , not loosing , but filling up , extending , dilating the Law. And * S. Hierome , on 2 Cor. 8.20 . avoiding this that no man should blame us — explains it thus , lest any should say , how did Christ fill up or fulfil the Law , cùm videamus Christianos non tantam eleemosynam facere quantam fieri in lege praeceptum est , when we see Christians not give so much almes , as was by the Law of Moses prescribed to be given . 3 dly . That there were among the Jewes two sorts of mercifulness , the first called literally righteousness , and by the Septuagint , when it belongs to workes of mercy , is rendred sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness , sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy , and this is that mercifulness that Moses's Law required of the Jewes , and so was part of their righteousness , he was a breaker of the Law , that did neglect it , and so opera justitiae in Lactantius , the works of righteousness , meaning works of charity , by that phrase . The second was mercy , i.e. an higher degree of charity , rather benignity , mercifulness , being full of good works and this was more than their Law exacted , and therefore was styled goodness , as that was more than righteousness . 4 thly . That by force of the second proposition , and by the tenure of Evangelical perfection , that Christ commended to his disciples , this highest degree of mercifulness among the Jewes is now the Christians task , and that , to him that will be perfect , yet in an higher degree , not onely that degree , which the Law required of the Jew , a little raised , and improved by us , for that will be but the Christians righteousness , but even the benignity of the Jews , abundance of mercy , improved and inlarged by us also . And from these premises if I may in the name of God take boldness to inferre my conclusion , it can be no other than this ; That the proportion to be observed by the Christian almes-giver , to speak at the least ; must be more in any reason than the thirtieth part of his revenue or increase ; The thirtieth is but equivalent to the third years tithing of the Jews , which was their righteousness , that which they were bound to do by the Law , the Pharisee , did as much , and Christ tells us , that except our righteousness , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the very word that signifies the legal almes-giving many times in the Bible , and who knowes but it may do so here , of this there is no doubt , but it belongs to charity , or duty toward men in its latitude , of which almes-giving is one most speciall part , and except our righteousness exceed the righteousness of the Scribes and Pharisees we shall in no wise enter into the kingdome of heaven , the text , on which that heavenly Gospel-Sermon was preach'd upon the Mount. If we have any design toward Evangelical perfection , toward the Christian pitch , the abundance of goodness and mercifulness , as that is improved by Christianity , than this third years tithing will prove but a beggerly , thin proportion , that , that a Jew , if he were a religious one , would have been ashamed of . But be our aimes never so moderate , if a door-keepers place will serve our turn , to be one of the Nethinim , of the meanest rank in the kingdome of heaven , yet still we must exceed that proportion of the Jewes righteousness , their third years tithe , that they were bound to , or else we are strangely mistaken in Christianity . I am unwilling to descend to the arraigning , or indicting , or so much as examining any man here , for the omissions of his former life in this kind ; my humble lowlyest request is , that you will do it your selves , and if either through ignorance you have not reckoned of it as a duty , or through desire to thrive in the world , you have omitted to practise it heretofore , you will now at last at this instance , take it into your consideration , and remember that there is such a thing , as charity , ( a pale , wan , despised creature ) commended to Christians by Christ , not to suffer it any longer to go for one of those Magicians Serpents , which faith like Moses's rod is appointed to devour , if it do , know this that that rod is the verier serpent of the two ; and for the quickning that resolution in you , I shall proceed unto the third particular , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to consider it as a duty , and so to make an end of my first general . In this slothful , but confident age of the world , 't were admirably worth ones pains , to instruct men , what duty is , now under the Gospel , what the very word signifies in a Christian Nomenclature . There are so many descants of fantastical brains on that plain song of the Apostles , We are not under the law , but under grace ] that 't is scarce agreed on among Christians , what 't is to be a Christian , nothing more unresolved , than what 't is , that 's now required under the second Covenant , as necessary to salvation . One thinks that the beleeving all fundamentals is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the onely qualification for a Christian , and what hath duty to do with that ? Another makes the Gospel consist all of promises of what shall be wrought in us , and on us by Christ , and so gives an absolute Supersedeas for duty , as a legal out-dated thing , that is utterly antiquated by grace . Another contents himself with purposes and resolutions , thin , aery inclinations to duty , and is utterly indifferent for any performance , doubts not bat to pass for a Christian , as regenerate as S. Paul , when he wrote , c. 7. to the Romans , though he never do the good that he resolves , live and dy carnal and captived and sold under sin . A fourth dissolves all to a new found faith ; A ful perswasion , an absolute assurance , that he is one of Gods elect , is abundantly sufficient to estate himself in that number , a piece of magick , or conjuring , that will help any man to heaven , that will but phansy it , enroll their names in the book of life , in those sacred eternal diptyckes , by dreaming onely that they are there already . Others there are , that seem kinder unto duty , are content to allow Christ some return of performances for all his sufferings , yet you see in the Gospel , 't is in one but the patience of hearing him preach , A [ Lord thou hast taught in our streets ] we have heard so many Sermons , passes for a sufficient pretension to heaven , in another , the communicating at his table , [ We have eat and drank in thy presence ] a sufficient viaticum for that long journey , a charme , or amulet against fear or danger ; In a third , the diligence of a bended knee , or solemne look of formal-outside-worship , must be taken in commutation for all other duty , and all this while religion is brought up in the Gentlemans trade , good cloths and idleness , or of the Lilies of the field , vestiri & non laborare , to be clothed and not labour ; duty is too mechanical a thing , the shop or the plough , the work of faith , or labour of love are things too vile , too sordid for them to stoop to ; heaven will be had without such sollicitors . Shall I instance in one particular more ? that Satan may be sure that duty shall never rescue any prey out of his hands , one thing you may observe , that most men never come to treat with it , to look after , to consider any such thing , till indeed the time comes that no man worketh , till the tokens be out upon them , till the cry comes , that the bridegroome is ready to enter , that judgement is at the doore , and then there is such running about for oile , as if 't were for extreme unction , and that a Sacrament to conferre all grace ex opere operato on him , that hath scarce life enough to discern , that he received it ; The soul sleeps in its tenement , as long as its lease lasteth , and when t is expired , then it rouseth , and makes as if 't would get to work , the Christian thinks not of action , of duty , of good works , of any thing , whilest life and health lasteth , but then the summons of death wake him , and the prayers which he can repeat , while his clothes are putting off , shall charme him , like opium , for a quiet sleep . Thus doth a death-bed repentance , a death-bed charity , a parting with sins and wealth , when we can hold them no longer , look as big in the Calendars of Saints , stand as solemnely and demurely in our diptyckes , as judgement and mercy and faith , that have born the heat and burthen of the day ; Our hearts are hardened , while it is to day , against all the invasion of Law or Gospel , judgements or mercies , threats or promises , all Christs methods and stratagems of grace , and just at the close of the evening , the shutting in of night , we give out that the thunderbolt hath converted us , the feaver came with its fiery chariot , and hurryed us up to heaven ; Surdus & mutus testamentum facit , quite against Justinians rule ; he that hath sent out most of his senses before him , and retains but the last glimmering of life , is allowed to make his Will and reverse all former acts by that one final . Satan hath all the man hath to give , under hand and seal , all his life time , the spring especially and verdure of his age , the children pass through the fire to Moloch , and just as he is a dropping out of the world , he makes signes of cancelling that will , and by a dumb act of revocation , bequeaths his soul to God , and his Executor must see it paid among other legacies , and all this passes for legal in the Court , and none of the Canons against the antient Clinici can be heard against them ; The greatest wound to duty , that ever yet it met with among Christians . Thus do our vain phansies , and vainer hopes joyn to supplant duty and good works , and dismiss them out of the Church , and if all or any of this be orthodox divinity ; then sure the duty of almes-giving will prove a suspected phrase , haeretici characteris , of an heretical stampe , and then I am fallen on a thankless argument , which yet I must not retract , or repent of , but in the name of God , and S. Paul , in this way that these men call heresie , beseech and conjure you to worship the God of your fathers . For this purpose shall I make my address to you in Daniels words , Dan. 4.27 . Break off your sins by righteousness and your iniquities by shewing mercy to the poor , righteousness and mercy , the two degrees of almes-giving , that I told you of ; I hope that will not be suspected , when he speaks it . Shall I tell you what duty is , what is now required of a Christian , and that in the prophet Micha's phrase , Mich. 6.8 . And now what doth the Lord thy God require of thee but to do justice , and to love mercy , and to walk humbly with thy God , justice and mercy , the two degrees of almes-giving again , that I told you of , and I hope it will not prove offensive , when he speaks it . 8hall I tell you of a new religion , and yet that a pure one , and the same an old religion , and yet that an undefiled ( for so the beloved disciple calls this duty of charity , a new Commandment , and an old Commandment , 1 Joh. 2. ) it shall be in S. James his words , Jam. 1.27 . Pure religion and undefiled before God and the Father is this , to visit the fatherless and widow in their affliction , and to keep himself unspotted from the world . Shall I tell you in one word , that though heaven be given us freely , yet almes-giving is the consideration mentioned in the conveyance , that men are acknowledged the blessed of God , and called to heaven , upon the performance of this duty , that although it pretend not to any merit , either ex congruo , or condigno , yet 't is a duty most acceptable in the sight of God , that almes-giving is mentioned , when assurance is left out , charity crown'd , when confidence is rejected ? I love not to be either magisterial , or quarrelsome , but to speak the words of truth and sobriety , to learn , and if it be possible to have peace with all men ; onely give me leave to read you a few words , that S. Matthew transcribed from the mouth of Christ , Mat. 25.35 . Then shall the King say to them on his right hand ( who should the King be , but Christ himself ? ) Come ye blessed of my Father , receive the Kingdome prepared for you from the foundation of the world . For I was an hungred and ye gave me meat . Tell me in the name of truth and peace , who now were they , for whom the Kingdome was prepared from the foundation of the world ; who were there the objects of that great doomesday election , his venite Benedicti ? If Christ do not tell you , neither do I , the text is of age let it speak for it self ; For I was an hungred and ye gave me meat . If all this will justifie the doctrine , and make this text Christian , perswade your judgements , that charity may be the queen of heaven ( maxima autem harum charitas , the greatest of these is charity ) without affront , or injury done to any other grace ; I hope it will be seasonable for your practice also , as it hath been for your meditation , become your hands as well as it doth now your eares . And to infuse some life , some alacriousness into you , for that purpose , I shall descend to the more sensitive , quickning , inlivening part of this text , the benefit arising from the performance of this duty , Dicas coram Domino , then thou shalt or mayest say before the Lord thy God. And in that I promised you two things ; 1. To shew you in thesi , That confidence or claiming any thing at Gods hands , must take its rise from duty in performance . 2. In hypothesi , to give you the connexion betwixt this confidence , and this performance , claiming of temporal plenty , upon giving of almes . 1. In thesi ; That confidence , or claiming any thing at Gods hands must take its rise from duty in performance . If there be any doubt of the truth of this , I shall give you but one ground of proof , which I think will be demonstrative , and 't is that , that will easily be understood , I am sure , I hope , as easily consented to ; That all the promises of God , even of Christ in the Gospel , are conditional promises , not personal , for the Law descends not to particular persons ( and in this the Gospel is a Law too , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law of faith ) nor absolute , as that signifies irrespective or exclusive of qualifications or demeanure , for that is all one with personal , and if either of those were true , then should Christ be what he renounces , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an accepter of persons and individual entities , and so the mercies of heaven , belong to Saul the persecuter , as truely as Paul the Apostle , Saul the injurious , as Paul the abundant labourer , Saul the blasphemer , as Paul the martyr : It remains then , that they be conditional promises , and so they are explicitely , for the most part , the condition named , and specified , 2 Cor. 6.17 . Come out and be you separate , and touch not the unholy thing ; the condition you see set foremost in the Indenture , and then , I will receive you — and therefore most logically inferres the Apostle , in the next words the beginning of c. 7. Having therefore these promises let us cleanse our selves from all filthyness of the flesh and spirit , perfecting holyness in the fear of God. Had the promises been of any other sort , but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , these i.e. conditional promises , the Apostles illation of so much duty cleansing and perfecting , had been utterly unconclusive , if not impertinent . So Rom. 8.28 . All things work together for good ; to whom ? to them that love God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to them that are called according to purpose , the word [ called ] a noun in that place not a participle , noting a real , not onely intentional passion , those that are wrought upon by Gods call , and are now in the catalogue of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lovers of God , and that is the condition in the subject ; and then to them that are thus qualified , belongs that chain of mercies , predestination , vocation to a conformity with Christ , justification , glorification , immediately ensuing . You see the proof of my ground by a taste or two . Now what condition this is , that is thus prefix'd to Gospel-promises , that is not obscure neither ; Not absolute exact , never sinning , perfect obedience , that was the condition of the first covenant , made in paradise , when there was ability to performe it , but a condition proportioned to our state , sincerity in lieu of perfection , repentance in exchange for innocence , evangelical instead of legal righteousness , beleeving in the heart , i.e. cordial obedience to the whole Law of Christ , impartial without hypocrisie or indulgence in any known sin , persevering and constant without apostacy , or final defection , and at last humble , without boasting . If you will come yet neerer to a full sight of it , sometimes regeneration or new life is said to be the condition , Except you be born again you can in no wise enter . Neither circumcision nor uncircumcision , but a new creature . Sometimes holyness , without which nemo Deum , no man shall see the Lord : Sometimes repentance in gross , nay but except you repent ; sometimes in the retaile , repentance divided into its parts , he that confesseth and forsaketh shall have mercy ; sometimes repentance alone , but now commands all men every where to repent , as if all duty were contained in that ; sometimes in conjunction with faith , repent you and beleeve the Gospel , sometimes faith , sometimes love , sometimes self-denyal , sometimes mercifulness , sometimes hope , but that an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a [ this hope ] that sets us a purifying , every one of these , when you meet them single , goes for the onely necessary , the adequate condition of the Gospel , to teach you to take them up all , as you find them , leave never an one neglected , or despised , lest that be the betraying of all the rest , but make up one jewel of these so many lesser gemmes , one body of these so many limbes , one recipe compounded of so many ingredients , which you may superscribe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Catholicon , or the whole duty of man. From this general proposition , without the aid of any assumption , we may conclude demonstratively enough , promises of the Gospel are conditional promises , therefore all confidence must take rise from duty . Duty is the performance of that condition , and to be confident without that , is to conclude without premises , and consequently to claime justification , or pardon of sins , before sanctification be begun in the heart , to challenge right to heaven , before repentance be rooted on earth , to make faith the first grace , and yet define that assurance of salvation , to apply the merits of Christ to our selves the first thing we do , and reckon of charity , good works , duty , as fruits and effects , to be produced at leisure , when that faith comes to virility and strength of fructifying . What is all or any of this , but to charge God of perjury , to tell him that impenitents have right to heaven , which he sweares have not , or to forge a new lease of heaven , and put it upon Christ ? the calmest style I can speak in , is , that it is the beleeving of a lye , and so not faith , but folly , an easie cheatableness of heart , and not confidence but presumption . Hope a man may without actual performance of duty , because he may amend hereafter , though he do not now , and so that possibility , and that futurity may be ground of hope , but then this hope must set us presently upon performance , He that hath this hope purifies himself , or else , it is not that grace of hope , but an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a youthful daringness of soul , a tumor , a disease , a tympany of hope , and if it swell farther than it purge , if it put on confidence before holyness , this hope may be interpreted desperation , an hope that maketh ashamed , an utter destitution of that hope which must bestead a Christian . O let us be sure then , our confidence , our claimes to heaven improve not above their proportion , that we preserve this symmetry of the parts of grace ; that our hope be but commensurate to our sincerity , our daringness to our duty . A double confidence there is , pro statu , and Absolute ; pro statu , when upon survey of my present constitution of soul , I claime right in Christs promises for the present , and doubt not but I shall be bless'd , if I be found so doing : Absolute , when at the end of life , and shutting in of the day , I am able to make up my reckonings with S. Paul , I have fought a good fight , I have finished my course , I have kept the faith , henceforth there is laid up for me a crown of righteousness , a crown of felicity . I have done what I had to do , and now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is nothing behind , but to receive my pay . I have been too long upon the general consideration of the connexion between confidence and duty , if it were an extravagance , I hope 't was a pardonable one ; I descend with speed to the hypothesis , the connexion betwixt this confidence and this performance , claiming of temporal plenty upon giving of almes , my last particular . And that I shall give you clearly in this one proposition ; That almes-giving or mercifulness was never the wasting or lessening of any mans estate to himself or his posterity , but rather the increasing of it . If I have delivered a new doctrine , that will not presently be beleeved , an unusquisque non potest capere , such as every auditor will not consent to , I doubt not but there be plain texts of Scripture , more than one , which will assure any Christian of the truth of it . Consider them at your leisure , Psal . 41.1 , 2. Psal . 112. all to this purpose , Prov. 11.25 . & 12.9 . & 19.17 . and 28.27 . Adde to these the words of Christ , Mar. 10.30 . which though more generally delivered of any kind of parting with possessions for Christs sake , are applied by S. Hierome to the words of Solomon , Prov. 11.24 . There is that scattereth and yet increaseth , quia centuplum accipient in hoc tempore , because , saith he , they receive an hundred fold in this world . And that no man may have any scruple to interpose , 't is set in as large , and comprehensive a style , as the art , or covetous , scrupulous wit of man could contrive for his own security . There is no man who shall not — All which being put together must ( to my understanding ) make it as clear to any , that acknowledges these for Scripture , as if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daughter of voice were come back into the world again , and God should call to a man out of heaven by name , bid him releeve that poor man , and he should never be the poorer for it . 'T is not now to be expected of me in conscience having produced this kind of proof , the express texts of Scripture , to adde any second to it . I might else farther evidence it from examples , not such as Moschus's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will furnish you with , for I know not of what authority they are ; nor yet from S. Hieromes observation , who is said to have turned over histories on purpose , and never found any merciful man , which met not with some signal blessing in this world , as the reward of that virtue ; but even by appealing to your selves , and challenging any man here present to bring but one instance of a prudent almes-giver , that hath yearly or weekly consecrated some considerable part of his revenue or increase to that use , and can say that ever he found any real miss of that , any more than of the blood let out in a pleurisie , nay , if he have done it constantly , and sincerely from the one true principle , compliance with the command and example of God , let him speak his conscience , if he do not think , that all the rest hath thrived the better for that , as Phlebotomie hath saved many mens lives , letting out some ounces of blood been the securing of the whole mass , that it hath had a secret , blessing influence , a vital , auspicious infection upon the remainder , by this art of consecrating our estates , intitling God to the fence , and safeguard of them , as of his temples , and altars , that theeves , and oppressors , and devils , conceive a reverence due to them , and a kind of sacrilege to approach , or purloyne from them , as they that put the crown into their intaile , do thereby secure it to the right heir , that it can never be cut off . The poor widow of Sarepta , what a strange trial made she of this truth ? When the last of her store was fetch'd out to make the funeral feast for her self and family , that they might eat and dy , that very last cake , that all that was left , she gives to Elijah in his distress , and this is so farre from ruining her , that it brought a blessing on her barrel and her cruse , that she and all hers were not able to exhaust ; I might adde the poor widow in the Gospel , that , if we may beleeve Christ , cast in all that she had into the Corban , even her whole substance ; the Christians , that sold all and laid it at the Apostles feet , and yet we never read of any of these , that brought himself to distress by this means . But these are ex abundanti , more than is required for the vouching of my present proposition , and of a higher strain , than what I design for your imitation . 'T is time that I begin to retire , and wind up with some application , which you cannot imagine should be any other , after all this preparation , but a Go and do thou likewise . And if you can but beleeve this one thing , that I have brought many witnesses from heaven to testifie , that your goodness shall not impaire your plenty , that your store shall never be lessened by so giving , I doubt not but you will be as forward to go , as any man to have you . The onely hold-back is the affection and passionate love , that we bear to our wealth , that lust , or sensuality of the eye , as the Apostle cals it . 'T is ordinarily observed of young men and dissolute , that they have many times a great aptness and ingeniousness and withall patience to any speculative knowledge , the Mathematicks , or any such the abstrusest studies , but for moral precepts , rules of good life , they will not be digested ; And , my brethren , give me leave to tell you in the spirit of meekness , that the like , in another respect , is observed of this auditory , anything wherein their wealth is not concerned , is most readily entertained , none more attentive , ingenious auditors ; but when their profit is intrench'd on , their beloved golden idol ( of which I may say with Moses , O this people have committed a great sin , made them Gods of gold ) when this , I say , begins to be in danger , as the silver shrines at S. Pauls preaching , Act. 19. then , as it followes in that place , the whole city is filled with confusion : like that young man in the Gospel , that would do any thing that Christ would require , Good Master , what shall I do to inherit eternal life ! So far as that Jesus loved him , when he beheld him ; Yet when Christ proceeds to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one thing is wanting to thee , go sell , give to the poor , then followes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he went away sad and sorrowful , sighing and groaning , as if he had been to part with blood and bowels ; And this is the ground of Christs most considerable observation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how hard ( and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how impossible ) is it for a rich man to enter the Kingdome of heaven , for a worldly minded man to be a Christian ? Could you but reduce into order this one mighty exorbitant humour , purge out this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as S. Peter calls it , this overflowing of the gall , this choler and bitterness , that lyes cak'd upon the soul , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he goes on , in the aggravating of covetousness , we English it , band of iniquity , but it signifies a complication of wickedness bound up all in one volume , mingled into one hypostasis , this legion of earthly devils , that came out of the tombes to enter into thee , and there continue crying and cutting thee with stones ; I should then proceed with some heart and spirit , & tell you that , that every man knows but such demoniackes , that almes-giving is in it self a thing that any man living , if he have but the reliques of unregenerate nature , and the notion of a Deity about him , would take pleasure in it , were he but satisfied of this one scruple , that 't would not hinder his thriving in this world . 'T is more blessed to give than to receive , is the Apophthegme of S. Paul quoted from Christ , though it be not rehearsed in the Gospel , and * Clemens hath turned it into a maxime , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 't is giving not possessing that signifies a man to be happy ; and this happiness the highest , and most divine sort of happiness , 't is a blessed thing to give . And of the same inclination in the worst of you , I will no more doubt , than I do of your being men , of your having humane souls about you , could you be but fortified against this one terror , were but this one trembling spirit exorcised , and cast out , this apprehension of impairing your estates by that means : Now of this an ordinary Jew makes so little doubt , meerly upon authority of the places of the Old Testament , which I cited , that he may read thee a lecture of faith in this particular . Paulus Fagius assures me of the moderne Jewes , who have not been observed to be over-liberal , that they still observe the payment of the poor mans tithe , meerly out of design to inrich themselves by that means , and tells us of a Proverb of * Rabbi Akiba , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tithes are the hedges to our riches , and on the contrary , * that there be seven kinds of judgements that come upon the world for seven prevarications , and the first is famine upon not tithing , and the second again , another kind of famine upon another not tithing , and that second plainly belongs to the poor mans tithing , when ( as it * followes ) some are full , and others are famish'd , and the third is a plague upon not obeying the Law concerning the fruits of the Sabbatical year , which you know , were to be left to the poor , And again that there are four seasons , wherein the plague was wont to rage especially , in the fourth year upon the non payment of the poor mans tithe the third year , on the seventh , upon the like default in the sixth , in the end of the seventh , upon default concerning the seventh years fruits , that were to be free and common , and the last yearly , in the close of the feast of tabernacles , upon the robbing of the poor of those gifts that at that time were left unto them , the * gleanings of the harvest , and vintage , the corners of the field , the fallings , &c. Adde to this one place more of Rabbi * Bechai , Though , saith he , it be unlawful to prove or tempt the Lord , for a man must not say , I will performe such a commandment , to the end , I may prosper in riches , yet Mal. 3.10 . and Prov. 3.10 . there is an exception for payment of tithes and works of mercy , intimating that on the performance of this duty we may expect even miracles to make us rich , and set to that performance on contemplation and confidence of that promise . And 't is strange , that we Christians should find more difficulty in beleeving this , than the griping reprobated Jewes ; strange , that all those books of Scripture should be grown apocryphal , just since the minute , that I cited those testimonies out of them . This I am resolved on , 't is want of belief , and nothing else , that keeps men from the practice of this duty , whatsoever 't is in other sins , we may beleeve aright , and yet do contrary ( our understanding hath not such a controuling power over the Will , as some imagine ) yet in this particular , this cannot be pretended ; Could this one mountain be removed , the lessening of our wealth that almes-giving is accused of , could this one scandal to flesh and blood be kick'd out of the way , there is no other devil would take the unmerciful mans part , no other temptation molest the almes-giver . And how unjust a thing this is , how quite contrary to the practice at all other Sermons , I appeal to your selves . At other times the doctrine raised from any Scripture is easily digested , but all the demurre is about the practical inference ; but here when all is done , the truth of the doctrine still [ that we shall not be the poorer for almes-giving ] is that , that can never go down with us , lyes still crude unconcocted in our stomachs ; A strange prepossession of worldly hearts , a petitio principii , that no artist would indure from us . I must not be so unchristian whatsoever you mean to be , as to think there is need of any farther demonstration of it , after so many plain places of Scripture have been produced ; Let me onely tell you , that you have no more evidence for the truth of Christs coming into the world , for all the fundamentals of your faith , on which you are content your salvation should depend , than such as I have given you for your security in this point . Do not now make a mockery at this doctrine , and either with the Jew in Cedrenus , or the Christian in Palladius , throw away all you have , at one largesse , to see whether God will gather it up for you again , but set soberly , and solemnely about the duty , in the fear of God , and complyance with his will , and in bowels of compassion to thy poor brethren , that stand in need of thy comfort , those Emeralds and Jacinths , that * Macarius perswaded the rich virgin to lay out her wealth upon ; and this out of no other insidious or vain-glorious , but the one , pure , Christian forementioned design , and put it to the venture , if God ever suffer thee to want , what thou hast thus bestowed . * Dorotheus hath excellently stated this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There are , saith he , that give almes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that their farmes may prosper , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and God blesseth and prospers their farmes ; There be that do it for the good success of their voyage , and God prospers their voyage ; some for their children and God preserves their children ; yea and some to get praise , and God affords them that , and frustrates none in the merchandise he designed to traffick for , but gives every one that which he aimed at in his liberality . But then all these traffickers must not be so unconscionable , as to look , for any arreare of farther reward , when they are thus paid at present , they must remember 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they have no depositum behind laid up with God for them , and therefore 't is necessary for a Christian to propose to himself more ingenuous designes , to do what he doth in obedience to , and out of a pure love of God , and then there is more than all these , even a kingdome prepared for him . Mat. 25. I must draw to a conclusion , and I cannot do it more seasonably , more to recapitulate , and inforce all that hath been said , than in the words of Malachy , c. 3.10 . Bring you all the tithes into the storehouse ( no doubt but this comprehends the duty in the text , the compleveris anno tertio , the poor mans tithing ) that there may be meat in my house , and prove me now herewith , saith the Lord of hosts , if I will not open you the windowes of heaven , and poure you out a blessing , that there shall not be room enough to receive it . If this will not open the misers hand , unshrivel the worldlings heart , I cannot invent an engine cunning , or strong enough to do it . Thou that hast tired , and harass'd out thy spirits , in an improsperous , succesless pursuit of riches , digged and drudged in the mines , thy soul as well as thou , and all the production of thy patience , and industry crumbled and mouldered away bewixt thy fingers , thou that wouldest fain be rich , and canst not get Plutus to be so kind to thee , art willing to give Satan his own asking , thy prostraveris , for his totum hoc , to go down to hell for that merchandice , and yet art not able to compass it , let me direct thee to a more probable course of obtaining thy designes , to a more thriving trade , a more successful voyage , not all the devotions thou dayly numbrest to the devil or good fortune , not all the inventions , and engines , and stratagemes of covetousness managed by the most practiced worldling , can ever tend so much to the securing thee of abundance in this life , as this one compleveris of the text , the payment of the poor mans tithing . And then suffer thy self for once to be disabused , give over the worldlings way , with a hâc non successit , reforme this error of good husbandry , this mistake of frugality , this heresie of the worldling , and come to this new Ensurers office , erected by God himself , prove and try if God do not open thee the windowes of heaven — shall I adde for the conclusion of all , the mention of that poor , unconsidered merchandice , the treasures of heaven , after all this wealth is at an end , the riches of the coelestial paradise , which like that other of Eden is the posing of Geographers , pars terrae incognita , undiscovered yet to the worldlings heart . Me thinks there should be no hurt in that , if such friends may be made of this Mammon of unrighteousness , this false-hearted , unfaithful wealth of yours , that when you fail , they may receive you into everlasting habitations , sure this may be allowed to joyn with other motives to the performance of a well-tasted , wholsome duty . In a word , If earth , and heaven combined together , be worth considering , the possession of the one , and reversion of the other , abundance and affluence here , the yearly wages of almes-giving , and joyes and eternity hereafter , the final reward of almes-giving , a present coronet , and a future crown , a Canaan below , and a Jerusalem above , if the conjunction of these two may have so much influence on your hearts , as in contemplation of them to set you about the motion , that nature it self inclines you to , and neither world , nor flesh have any manner of quarrel to feign against it , then may I hope , that I have not preach'd in vain , that what I have now onely , as a precentor , begun to you , the whole chorus will answer in the counterpart , what hath been now proclaimed to your ears , be ecchoed back again by your hearts , and lives , and the veryest stone in the temple take up its part , the hardest impenetrablest , unmercifullest heart joyn in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And this shall be the summe not onely of my exhortation , but my prayer , That that God of mercies will open your eyes first , and then your hearts to the acknowledgement , and practice of this duty , direct your hands in the husbandring that treasure intrusted to them , that mercy being added to your zeal , Charity to your devotion , your goodness may shine as well as burn , that men may see , and taste your good works , glorifie God for you here , and you receive your crown of glory from God hereafter . The End. A CATALOGUE of some Books Printed for Richard Royston at the Angel in Ivie-lane , London . I. Books written by H. Hammond , D. D. A Paraphrase and Annotations upon all the Books of the New Test . by H. Hammond , D. D. in fol. 2. The Practical Catechisme , with all other English Treatises of H. Hammond , D. D. in two volumes in 4o. 3. Dissertationes quatuor , quibus Episcopatûs Jura ex S. Scripturis & Primaeva Antiquitate adstruuntur , contra sententiam D. Blondelli & aliorum , Authore Henrico Hammond , D. D. in 4o. 4. A Letter of Resolution of six Quaeries , in 12o. 5. Of Schisme . A Defence of the Church of England , against the Exceptions of the Romanists , in 12o. 6. Of Fundamentals in a notion referring to Practise , by H. Hammond , D. D. in 12o. 7. Paraenesis or seasonable exhortatory to all true sons of the Church of England , in 12o. 8. A Collection of several Replies and Vindications Published of late , most of them in defence of the Church of England , by H. Hammond , D. D. Now put together in three Volumes . Newly published in 4o. II. Books and Sermons written by Jer. Taylor D. D. viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Course of Sermons for all the Sundayes of the Year ; together with a Discourse of the Divine Institution , Necessity , Sacredness and Separation of the Office Ministerial , in fol. 2. The History of the Life and death of the Ever-blessed Jesus Christ , 2 d Edition , in fol. 3. The Rule and Exercises of holy living , in 12o. 4. The Rule and Exercises of holy dying , in 12o. 5. The Golden Grove , or , A Manual of daily Prayers fitted to the dayes of the week , together with a short Method of Peace and Holiness , in 12o. 6. The Doctrine and Practice of Repentance rescued from Popular Errors , in a large 8 o , Newly published . III. Books written by Mr. Tho. Pierce , Rector of Brington . A Correct Copie of some Notes concerning Gods Decrees , especially of Reprobation . The 2. Edit . Now at the Press with some Additionals . The Sinner impleaded in his own Court , wherein are represented the great discouragements from Sinning , which the Sinner receiveth from Sin it self . The Divine Philanthropie defended . IV. A Compendious Discourse upon the Case as it stands between the Church of England , and those Congregations that have divided from it , by Hen. Fern , D. D. New. Certain Considerations of present Concernment , touching our Reformed Church of England , by Henry Fern , D. D. in 12o. The History of the Church of Scotland by Joh. Spoteswod Arch-Bishop of S. Andrews in fol. New. Dr. Cousins Devotions , in 12o. The Quakers wild Questions objected against the Ministers of the Gospel , and many sacred Acts and Offices of Religion , &c. by R. Sherlock , B. D. in 4o. New. The persecuted Minister , in 4o. New. The Excellency of the Civil Law , by Robert Wiseman ▪ Dr. of the Civil Law. Notes, typically marginal, from the original text Notes for div A45468-e340 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Just Mart. Apol. 2. Eth. 4.1 . Notes for div A45468-e18860 In Vit. Plotin . * Pedag. l. 3 ▪ c. 6. * L de just . cap de offic . viri justi . * l. 2 , c. 55. * Ch. 25. * Lib. 7. c. 30. * Ib c. 29. * c. 7. * ● . ● . c. 37. * Tom 8. p. 226. A. Tom. p. 88. c. * 〈◊〉 . l. 3. c. ● . * Perk Avo● . c. 3. p. 56. * Ibid. c. 5● * p. 105 ▪ * p. 109 , 110 ▪ * In Deuter. 26. * Pallad . Hist . Laus ▪ cap. 5. * Bib. Pà●● . Graec. vol. 2. p. 837. E ▪