Agape, or, The feast of love a sermon at the Oxford-shire feast, kept on Thursday Nov. 25, 1675 at Drapers-Hall in London : preached at St. Michael's Church in Cornhill / by Francis Gregory ... Gregory, Francis, 1625?-1707. 1675 Approx. 52 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A42041 Wing G1886 ESTC R7516 12814325 ocm 12814325 94123 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. A42041) Transcribed from: (Early English Books Online ; image set 94123) Images scanned from microfilm: (Early English books, 1641-1700 ; 382:5) Agape, or, The feast of love a sermon at the Oxford-shire feast, kept on Thursday Nov. 25, 1675 at Drapers-Hall in London : preached at St. Michael's Church in Cornhill / by Francis Gregory ... Gregory, Francis, 1625?-1707. [5], 28 p. Printed by J. Macock for Richard Royston ..., London : 1675. Title transliterated from Greek. Reproduction of original in Union Theological Seminary Library, New York. Marginal notes. 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. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Fasts and feasts -- Sermons. Sermons, English -- 17th century. 2007-10 TCP Assigned for keying and markup 2007-10 Apex CoVantage Keyed and coded from ProQuest page images 2008-02 Judith Siefring Sampled and proofread 2008-02 Judith Siefring Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion ΑΓΑΠΗ , OR THE Feast of Love , A SERMON AT THE OXFORD-SHIRE FEAST , Kept on Thursday Nov. 25. 1675. at Drapers-Hall in LONDON . PREACHED At S t Michael's Church in Cornhill . By FRANCIS GREGORY , D. D. Rector of Hambleton in the County of Bucks . and Chaplain in Ordinary to His SACRED MAJESTY . LONDON , Printed by J. Macock , for Richard Royston , Bookseller to His Sacred Majesty , 1675. Imprimatur , Antonius Saunders . Ex Aedibus Lambeth , Decemb. 16 , 1675. To my Dear Country-men , and Worthy Citizens of LONDON ; Richard Wise . Peter Nash . Richard Bourne . John Sea. Thomas Whiteing . Charles Pinfold . Robert Biggs . George Clisby . Abraham Story . William Whitehill . Robert Applegate . William Goodwin . Benjamin Barnes . Stewards of the Oxford-shire Feast . Gentlemen , HAving so far condescended to Your first desires , as to Compose and Preach this Sermon , I thought fit to Gratifie your second Request in Printing it too . The Penning of this Discourse ( such as it is ) was the work of several days ; the Preaching of this Sermon cost me a Journey of several miles , but the Printing thereof will stand me in no more than an easie compliance with Your desires : Wherefore since you are pleased to esteem your selves somewhat gratified by my readiness to do the harder part of this service , I thought it imprudence to disoblige any Person amongst You , by refusing to do that other part , which will be done with so much facility . But the truth is , I have another design , and that a Charitable one too , in the Publication of this Discourse : I need not tell you , that many of our Countrymen , who are Persons of fair Estates , and in a Capacity of being more bountiful to the Poor , than most of us who met together , were detained from our Feast by the importunity of their other Affairs . The absence of such Persons , as it rendred our Meeting the less conspicuous , so did it make our Collection the less Magnificent . Peradventure the putting of this Discourse into these Men's hands , may at once open their hearts and purses too ; and excite their Charity to such a degree , that they may Contribute towards our Poor somewhat more in private , than they would have done in publick . For although Publick Acts of Charity , especially if considerable and great , do become exemplary ; yet through that hypocrisie , which lieth deep in the heart of Man , they are attended with this great inconvenience , that they alone are exposed to the danger of ostentation , which every good Man fears , lest it corrupt the beauty , and alter the nature of his Charity , and render it a Sacrifice rather to himself than to his Maker . However , if you please to convey one of these Discourses into the hands of such Gentlemen , who had an Invitation to our Feast , and would have come but could not : the very Title Page at first view will mind them of their Country and Duty too . And probably they will not think their Charity so far excused by their absence from our Feast , as to contribute nothing to the Poor Man's Bason , nor pay some few mites at least for the laying of their Trenchers . And although such a presenting of small Books to Persons of Quality , hath ever been esteemed a kind of begging ; yet 't is the most Gentile and Ingenuous way of doing so , and if it be but tolerable in any other case , 't is highly commendable in this . Remember who they are for whom we begg ; the Poor Orphan , who perhaps , if we do it not for him now , must beg for himself for ever . And if there be any imputation and dishonour in this begging of Ours , being only designed to prevent that of other persons , and perhaps whole Families too , let it all be Charged , and Rest upon Your Friend and Servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , FRANCIS GREGORY . JUDE 12. These are spots in your Feasts of Charity — THE Persons Censured in the Text were the Gnosticks ; those cursed Disciples , and Viperous Brood of that Early and Infamous Heretick Carpocrates ; A Man , saith Tertullian , that was , paritèr Magus , paritèr Fornicarius , both a Conjurer and a Fornicator ; he had not so much brains as to set off and credit his Heresie with so much as a disguise and pretence of Sanctimony . Eusebius stiles him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Father of the Gnosticks ; and Irenaeus tells us , that his Children were very like him . So Heterodox and Erroneous in their Opinions , so Vicious and Vile in their Practices , that their Converse was a great disparagement to every Christian , that was Regular in his Life , and sound in his Faith. Such Monsters of Men they were , that even the Spirit of God Himself , though he be like a Dove that hath no Gall , doth notwithstanding fix upon them several brands of dishonour : By the guidance of this Blessed Spirit , St. Peter calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , blemishes ; and St. Jude in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , spots ; what 's that ? Christianismi dedecora , saith Grotius , the common Reproaches of the Christian Faith , which had now gained much Credit in the World. And as their Society was such a disparagement to the Servants of Christ at all times and in all places ; so more especially in their Publick Meetings and Solemn Assemblies ; and particularly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in their Feasts of Charity , where they fed like Beasts , and talked like Pagans . Concerning which Feasts of Charity , Three things may be considered , 1. Their Antiquity . 2. The circumstances of their Celebration . 3. Their Design and End. 1. Consider we the Antiquity of these Feasts , and that must needs be great : Blastaris stiles them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an old Vsage ; and Zonaras tells us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Christians kept up these Feasts from an Ancient Custom : They are mentioned by St. Austine , In Agapibus nostris , &c. They are mentioned by St. Chrysostom , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. They spread a Common Table , &c. So that Father , and long before him Tertullian , Coena nostra vocatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Our Supper is called a Feast of Love. But to prove the great Antiquity of these Christian Feasts , we need not Humane Testimonies , because we have Divine Ones : We find them mentioned by St. Paul , who reproves their abuse in that Early Church of Corinth ; but , had we no more , the Text is a sufficient proof that these Christian Feasts were Celebrated even in our Apostles time , and so may justly pretend to great Antiquity . 2. Consider we the Circumstances of their Celebration ; and they are Three , 1. the Time when , 2. the Place where , 3. the Manner how . 1. Consider we the Time of their Celebration — And as to this , that Account , which Pliny gave the Emperour Trajan , doth afford us some general Information , Soliti sunt stato die convenire , &c. The Christians are wont to Meet and Feast on a certain set and appointed day ; St. Chrysostom confirms it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. They spread their Table upon Solemn and wonted dayes ; such dayes , in which the Eucharist was Celebrated ; so Grotius , Ea Convivia claudi solebant sacramento Dominicae Passionis , &c. These Feasts of Love were wont to conclude and end with another more Sacred Feast , that of the Sacrament . Thus probably might it be at first ; but because several disorders did afterwards happen , which St. Paul complains of in the Church of Corinth ; such disorders , as did render the guilty persons unfit for the Holy Communion ; it was Decreed in process of Time , that the Communion should be received fasting , and these Feasts of Charity adjourned till the Sacrament was over : So St. Chrysostom tell us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all the Congregation , which received the Sacrament , did afterwards go and eat together . And so constant was this Custom for several Ages , that Justellus makes this Feast of Charity an Appendix , or part of the Eucharist ; for so he tells us , Caenae Dominicae tres olim erant Partes ; The Lords Supper did of old consist of three parts ; 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the breaking of bread ; 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Cup of blessing : And then 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Feast of Charity . 2. Consider we the place of their Celebration : I remember that Pliny , in his forenamed Account to the Roman Emperour , tells him thus , Quibus peractis , morem sibi discedendi fuisse , rurfúsque coeundi ad capiendum Cibum ; When the whole service of God was over , the Christians were wont to part asunder , and within a short space they met together again to eat ; but in what place they met , he doth not there inform us . But that these Feasts of Charity were of Old Celebrated in the Church , may well be guessed from that expression of St. Paul , What , have ye not houses to eat and drink in ? or despise ye the Church of God ? There were some amongst them so disorderly at this Feast , that although it were called a Feast of Charity , yet since it was no better managed , he sharply reproves them for keeping it in the House of God. And that they kept it there indeed , we have not only a probable conjecture from this Text , but the express Testimony of Creditable Authours ; Epulas in Ecclefia faciebant , saith St. Hierom , they made a Banquet in the Church : So much is intimated by the Canons of several Councils , which afterwards forbad this Practice ; so did the Council of Laodicea , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. And so the sixth General Council , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 'T is not fit , nor shall it hereafter be lawfull to Celebrate these Feasts of Charity in the House of God , as if that were a place but Common . Certainly these Canons , which do expresly forbid this Feasting in the Church , do necessarily suppose it ; because these Laws were established , not to prevent an inconvenience , that hereafter might be , but to remove a profanation , which already was . 3. Consider we the Manner of their Celebration ; and that comprehends in it these Three Particulars : 1. The nature and kind of their Provision ; and that was but ordinary , not delicate in its Quality , nor over-much in its Quantity . So have some observed from that of the Evangelist , They continuing daily in the Temple , and breaking Bread ; which expression some understand of the Sacrament , but others of this Feast of Charity , which is here stiled , a breaking of bread ; to intimate , as Oecumenius words it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or , as St. Chrysostom phraseth it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the frugality of their meal , and the means of their Provision . But whether this Text doth prove it such or not , the Testimony of several Authors doth ; Tertullian calls these Feasts , Coenulas nostras , our mean or little Suppers ; so mean , that he stiles them again , frugalitatis exempla , examples of frugality . Cappellus calls them , Coenas frugales & parcissimas ; Thrifty and slender Suppers ; and Calvin testifieth for them thus , Erat illic summa frugalitas & moderatio ; there was used the greatest frugality and moderation that could be . And what were the usual Messes at these Feasts ? Balsamon tells us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a little bread and fruits ; To which St. Austin adds yet another Dish , Pauperibus etiam carnes erogantur ; there was some flesh also provided for the Poor . 2. Their Temperance and Sobriety in the use of Meats and Drinks ; and perhaps it might be their Piety and Prudence to provide for themselves such fare , as was but mean and course , with this very design , That no Man amongst them might have so much as a temptation to the least excess . But whatever their Provision was , 't is sure , there was but here and there an untoward person , that did abuse it ; 't is not probable , that any Man in his Wits , that was just now preparing for , or newly returned from the Holy Sacrament would so quickly forget himself and his Vowes , as that he should immediately degenerate from a serious Christian into a luxurious and wanton Epicure . No , St. Chrysostom and Oecumenius give us this Testimony of them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , They eat , but did not Gluttonize : Editur quantum esurientes capiunt ; bibitur quantum pudicis utile , saith Tertullian ; They eat no more than hunger required ; and they drunk no more than Chastity would well permit . But , 3. The nature of their Discourse and Table-talk ; and what that was Tertullian tells us , Ita fabulantur , ut qui sciant Dominum audire , &c. Their language was such , as became those Persons , who believed that God did hear them ; as their teeth were sparing , so were their tongues chaste too : Nihil vilitatis , nihil immodestiae , Not an immodest word , not one wanton syllable ; no drolling at Sacred Things , or Holy Persons : No , that 's the dirty language of this Age , wherein some beastly persons , who invite us to their Tables , do entertain their Guests with such unsavoury Discourse , as doth not onely grate and foul the ear , but even turn the stomach too . 3. Consider we the Design and End of their Celebration ; and what that was , we may see distinctly in these Three Particulars : 1. The First and Principal design of these Feasts in the Text , was the Glory of God , that bountifull God , who furnished their Table for them . 'T is St. Paul's Command , Whether ye eat or drink , do all to the Glory of God : the Primitive Christians did so ; thus the Evangelist , They continuing in the Temple , breaking bread , and praising God , &c. Thus it continued in Tertullian's time , who tells us , Non priùs discumbitur , quàm Oratio ad Deum praegustetur ; We sit not down , till first we have prayed : and when their Meal was over , Oratio convivium dirimit , saith the same Tertullian , They prayed again , and so departed ; a practice , which condemns the Atheists of these Times , who fall to their meat , as the Hog doth to his Acorns , without the least respect to the kind Oak from which they fall . 2. The second design of these Feasts was to beget , betwixt Christian and Christian , a mutual correspondence , acquaintance and friendship , where as yet it was not ; and to confirm and increase it , where it already was . The very name of these Feasts imports as much , Coena nostra de nomine rationem sui ostendit , saith Tertullian , Our Suppers give an account of their Institution by their name , and that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Feasts of Love ; accordingly St. Austin renders the Text thus , These are spots , in dilectionibus vestris , in your Loves ; intimating that the end of these Feasts was , as Blastaris words it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to knit Christians in Love ; upon which score Balsamon calleth these Suppers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Fraternities or Brotherhoods ; and Cappellus stiles them , Mutuae charitatis contesserationes , the cements of mutual kindness ; as if their design of eating had been , not onely to incorporate their food into their bodies , but to assimilate and translate themselves into one anothers souls too . 3. The design of these Feasts was to extend and express their Love towards such Christians as were indigent and poor ; the former being an act of common friendship , but this of proper Charity . The Provision of these Feasts , whatever it were , was prepared by the Rich Men's Purses ; who did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Balsamon ; from their Mercy and Compassion to the Poor : So speaks Tertullian , Inopes refrigerio isto juvamus , Our Feast doth refresh the Indigent : Nor did they suffer their poor Brethren to stand as Beggars at the door , but they freely admitted them to their Table ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Zonaras ; the Poor were not then esteemed as Intruders , but invited as proper Guests . And hence St. Chrysostom calls their Board , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Common Table ; and this Supper , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Common Banquet ; and so Pliny , Cibum promiscuum , promiscuous food ; both Poor and Rich being intermingled at the same Table , and feeding on the self-same Dishes too . The Historical Account of these Feasts in the Text being thus dispatcht , the Practical Part , which is of present concern to this Assembly , doth now succeed . That there is a Feast this day intended , I need not tell you ; Only my request is , That the Feast of this time may prove like the Feast in this Text ; an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Feast of Charity indeed . And that it may be really such , we are obliged to imitate the laudable Example of the Primitive Christians , and to do at our Feast , at least in some proportion , what they did at Theirs . And here give me leave to recommend to your Practice these Three Particulars : 1. Let us , in this intended Feast of Ours , imitate , I will not say , the Frugality , but the Sobriety and Temperance of Theirs . True it is , we are not obliged to feed upon a little Bread or Fruits , as they did ; for , whether the coursness of their Provision did arise from necessity and want of better , or else from their own Election and Choice , we cannot tell ; but this we know , so bountiful is our God , that he did never restrain either Them or Us from the sober use of his choisest Creatures . But although our indulgent Father do give us that Liberty , which our elder Brethren did either want , or would not use , as to the Quality of our Food ; yet we have no permission to be Gluttons or Drunkards more than They. We may sometimes , upon good occasions , please our Palates , and gratifie our Tast ; God is pleased now and then to allow us , not only the bare nourishment , but even the pleasure of His Creatures ; but withall , we must never indulge our flesh so far , nor pamper it so high , as to render that the Governess of our Spirit , which should and must be under its command . St. Hierom saith well in this Case , That whosoever eats too little , Civem enecat , he starves a dear Citizen , ( i. e. ) his own body ; but whosoever eats and drinks too much , Hostem nutrit , he nourisheth an Enemy ; the only Enemy , which Christ would not have us feed , ( i. e. ) our sinful flesh . There are indeed , in this debauched Age of ours , a Generation of Men , that feed high , and drink deep , and that , as may well be guessed , with a design to nourish , not themselves , but their Vices ; their end is to excite and quicken their lusts , and make themselves the more Gigantick , sturdy and able sinners : the full Table is only designed to prepare them the better for the Adulterous Bed. Poor silly Men ! who deserve our just indignation , yet need our compassions too ; Men , who with their own teeth dig themselves a way , not only to the Grave , but Hell ; for , whereas other sinners do eat and drink damnation to themselves at God's Table , these Men do it at their own . And should there be any such Persons found in this Assembly , I must say as our Apostle doth , These are spots in your Feasts of Charity . Spots indeed , that deserve to be quite wiped off with shame , scorn , and just abhorrence ; persons , that deserve to be excluded from all converse with men , and numbred amongst those silly beasts , who do best love , and most devour that very food , which fats them soonest , and prepares them quickest for the slaughter . 2. Let us , in this intended Feast of Ours , imitate the Primitive Christians in those Feasts of Theirs , as to the innocence of our Discourse and Table-talk . What our Elder Brethren did in this matter , we have already seen , and what St. Paul commands in this Case , we cannot well be ignorant , Let no corrupt communication proceed out of your mouth ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Putrid , rotten language . Pray , tell me , what should any thing , that is corrupt and rotten , do at a Feast ? Linnen , that 's nasty ; Trenchers , that are foul ; a Dish , that 's dirty ; and Meat , that stinks , no man would away with : But alas , what 's all this to the Guest of an unclean and wanton Tongue ? There is no man's breath , that stinks like his : What Tertullian told the drunken Pagans , may we tell the scurrilous Christian , Ructibus vestris Aer acescit ; He poisons the Air wherein he breaths , and taints the Room wherein he stands : So noysom is the stench of unsavoury Discourses , that the Grecians were wont , as Athenaeus observes , in the close of their Suppers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Homer ; to perfume and burn the Tongues of their Sacrifices , thereby to expiate the extravagancies of their own . And to prevent , not only the scurrility , but even the impertinency of Table-talk . Some Pagans , whom Plutarch mentioneth , intending a solemn Invitation , gave their Friends a whole years warning , that so the Guests might provide themselves with matter for good Discourse , as well as the Entertainer prepare his Feast . And if the poor Heathens were thus solicitous and jealous of their Language , methinks the Christian stands more obliged to be considerate and chaste in His. 3. Let us , in this intended Feast of Ours , imitate the Primitive Christians in those Feasts of Theirs , as to their Design and End ; and that 's double . 1. Let Our Feast be , as Theirs was , a Feast of Mutual Love , Amity and Friendship . 'T is St. Peter's Command , Love as Brethren ; the Relation is Ours , and consequently the Duty is so too . We are Brethren by Common blood , as Men ; by our common Nation , as English-men ; and by our common Religion , as Christians : but if these General Considerations are not enough to oblige and endear us to one another , there is yet a more particular Relation that should engage us ; We are Brethren as born in one and the same Shire ; for , Patria est communis Parens , saith the Roman Oratour , Our Country is our common Mother ; and that Country is Oxford too ; for although we were not all born within that Cities Walls , yet we were within its Precincts and Neighbourhood . And shall any Person , that ever breathed within or near to Oxford Air , prove unfriendly and unkind ? The University is usually stiled , Alma Mater , the Benign , Courteous , and Indulgent Mother ; so loving and tender-hearted , that methinks Her Example should reach , not her proper Children only , but even the remotest of her Neighbours too : She doth not allow the least Disputes , except it be those friendly ones within Her Schools ; She clothes all her Sons , and many of her Citizens too , with the Gown , that Emblem of Peace ; Her Pulpits preach this Lesson ; and that blessed Bible , which She bears in her Scutcheon , doth require us to be kind and friendly ; not to bite like Dogs and Serpents , not to push and gore like furious Bulls ; but to bear one anothers burdens , like that kinder Oxe , from whose courtesie , I had almost said , from whose Humanity , our Mother did at first receive , and still retains her Name . 2. Let Our Feast be as Theirs was , a Feast of Charity to the Poor . What the Primitive Christians did , Grotius tells us , Divites & Pauperes pari victu utebantur ; there was the same Provision made for the Poor as for the Rich. But that 's not all ; as we should admit the meanest of our Country-men that are present this day , to our Table , so let us feed some absent ones at their own ; let us relieve the one from our Trenchers , and the other from our Purses ; and indeed amongst those many Dishes , that are provided for our selves , methinks there should be at least one Bason for the Poor ; that so such as are at a distance from us , may feed upon our Bounty , though they do not taste our Feast . And here three things must be shewed ; 1. What must be the just measure of our Charity ? 2. Who must be the objects of our Charity ? 3. What are the Motives to it ? 1. What must be the just measure of our Charity ? What must we give , and how much ? We answer , there is no certain Rule to be prescribed to every particular person in this Case ; but in General , we must proportion our Charity by this double Measure : 1. The first Measure of our Charity must be our own Ability ; true it is , we should all be as Generous and Noble as they , whom St. Paul doth thus commend ; They were willing beyond their Power . Our Soul should be larger than our Purse , our Charity should be bigger than our Alms ; our Will should be above our Ability , but our Deed according to it : So 't is required , Let every one lay by in store , as God hath prospered him , &c. Such was the practice of the Primitive Christians . The Disciples determined to send relief unto the Brethren : But how much was given by this and that particular Person ? the Text saith , Every man according to his Ability : And thus it was in Tertullians time , Vnusquisque stipem apponit , si modò possit , &c. Every man gave more or less , as he was able . And the truth is , whosoever giveth less , than he is very well able , is uncharitable to his Neighbour ; and whosoever giveth more is uncharitable to Himself and His. 2. The second Measure of our Charity must be our Brothers want : By this Rule did the Saints of old proportion their Charity too ; Distribution was made unto every man according as he had need . And here we should consider , not only the degree of our Neighbours want , but its occasion too : If a Man's Poverty do arise from his Idleness , Debauchery , and Vicious Courses , though our Charity must not let him starve in hopes of his Reformation ; yet our Prudence , to make him Exemplary , may justly let him smart and pinch ; but where a man's wants are sore , and occasioned either by the greatness of his charge , or any sad accidents that were inevitable ; the expressions of our Charity , and the measure of his Relief must be proportionable to his need . But why should I mention any Rules for the just Proportions of Charity in this Assembly ? 't is observed to the just Honour of the Citizens of London , That whatever good works they do , they do them Nobly . If a Citizen Found a School , probably he makes it like a College : If a Citizen builds an Alms-house , he doth it with such Magnificence , as if it were designed rather for a Prince than Beggars : If the City build a Church , with what splendour 't is done , these very Walls , and this very Pulpit would speak aloud , even without a Preacher . Methinks the Old Churches of London , lately burnt , and newly Restored , are like some Antient Plate , melted down indeed , but so Artificially made up again , and so neatly burnish'd , that they are become more Glorious through the fire , and do only shine the brighter : So that whatever the City might lose by the late Conflagration , the Church , through their Magnificence , hath proved a Gainer . Wherefore , if any man demand what should be the Rule and Standard of your present Bounty , we answer , let it be your selves : What St. Paul once blamed in other Men , will be no fault in you , Measuring themselves by themselves , &c. Do but you this day consult your selves , your own bowels , your own estates , your own wonted generosity ; do but give like Citizens of London , and then , with a due respect to the difference of your Estates , give meanly if you can : But , 2. Who must be the Objects of our Charity ? give we must , but to whom ? Doubtless we must not exclude from our Charity any Soul , that doth either deserve or need it ; but since our Ability cannot reach to all the world , we may pick and chuse for our selves some such Objects , on whom our Charity will be best bestowed . And who were the special Objects of the Christians Charity in their Ancient Feasts , Tertullian tells us , Pueris & Puellis re & Parentibus destitutis , &c. Boys , Girls , poor Orpans , that had neither Estates nor Friends . And here , though I would by no means limit your Charity to such or such , yet I would particularly recommend Two sorts of Children to your Consideration . 1. Such poor Children deserve to be recommended to your Charity , as proper Objects indeed , who are like to make good Men and good Scholars too . Should we but enquire from the Publick Schools of our own County , or from the Colleges and Halls in our own University , we should quickly hear of such and such Lads of slender Fortunes , but Vertuous Inclinations and Rich Endowments ; industrious Youths , that would be at Work , but have no Tools ; Children , that would be Scholars , but cannot , for want of a Tutour to instruct , Books to read , and perhaps bread to live . Doubtless , there is scarce any greater object of Charity than such a Child as this ; a Child , that 's Pregnant and Promising ; to train up such a Child as this in a course of Religion and Learning is such a Service to God and his Church , that 't is scarce within the reach of any private Man's Charity to do a greater . For , tell me , who knoweth what a rare Man such a poor Child may prove hereafter ? Were it fit , it were but easie , to name some Persons , that have been choice Instruments of Honour to God , and Service to our Church , who in their Minority lived on Alms. And if our bounty this day shall be placed on some such lucky Object , who can tell , but we may train up a Person of that Worth and Excellence , for whom the whole Nation may be obliged to bless both God and Us ? Perhaps a few Books , now bestowed on such a Child , may render him hereafter a walking Library ; a little Money , given him now , may make him Rich hereafter ; our Cap may be changed one day into a Mitre ; our Cloth may be turned into Sattin , and our Linnen may become Lawn-sleeves . And methinks there is no sort of Men more obliged to this kind of Charity than We ; doubtless , we are more concerned to endeavour the promotion of Learning than other men ; this is the great Profession of that Famous University , which is the Glory of that County , whereunto we owe our birth . For , whereas other Counties Glory in such and such Commodities and Manufactures , 't is Ours that Glorieth in Liberal Arts and Nobler Sciences . 'T is the Glory of some Counties , that they can furnish the Chimnies of this vast City with constant fire , 't is the Glory of other Counties , that they can furnish your River and Cisterns with constant Water ; 't is the Glory of some Shires , that they furnish your Shambles with Meat , and your Shops with Cloth ; Well , and what 's the Glory of our Shire ? Hath Oxford nothing to oblige London with ? Yes , 't is our Counties Happiness and Honour , that it can furnish your Inns of Court with Learned Lawyers to secure your Estates , your City with Learned Physicians to preserve your Lives ; and , above all , your Pulpits with Learned Preachers to save your Souls : And if so , what Man amongst us , that hath any Value for himself or his Native soil , will not contribute something towards the Advancement of that Learning , wherein the Honour of his Country , and the safety of his own Estate , Life and Religion are so much concerned ? 2. Such poor Children deserve to be recommended to your Charity this day , as are like to make Vertuous Men , and good Citizens too ; if you train up some eminent Scholar , you will do an Honour to the place of your Birth ; and if you breed up some eminent Citizen , you will much oblige the Place of your Habitation . Past all peradventure , there 's many a Child to be found , whose Natural Genius doth lead him rather to the Shop than to the Study ; their Parts do very well dispose them for Mechanical Trades , but not at all for Nobler Arts ; your Scarlet Gown may become that back , on which our black one would be ridiculous . 'T is certain , that many a Child may make a Golden Lord Mayor , who would have made but a leaden Bishop . And is it not a thousand pities to see such poor Children stand at the door and beg , who might have done so bravely within the Shop ? Were it not pity to see such persons in Rags and Tatters , who , with a little help , might have worn a Chain of Gold ? Were it not pity to see such become the Nations shame and burden , who , with a little encouragement , might have done a great deal towards its support and credit ? To prevent such a spectacle as this , give me leave this day , in their stead , to become the Beggar , though I would not be the Receiver of your Charity , yet for once give me leave to ask it . Doubtless , amongst the many poor Children of our County , 't is easie to pick out some that are promising and hopefull , Lads of plodding heads and active hands ; Lads , that might do far better in the Shop , than at the Plow . To place out such Lads as these , to find them Work and Wages ; an honest Employment , a Religious Master , and a fitting Maintenance , is that great Act of Charity , which I would beg this day . And for your Encouragement in this particular , do but remember , what brave Citizens have already been made even of Alms-boys ; to name Persons is needless , and would be unhandsom too . Only consider , what hath been the happy issue of other Mens Charity may as well be the blessed event of yours ; who knoweth , but some poor Apprentice , trained up by the bounty of this day , and fed by your Feast of Charity , may prove a man of those Parts , that signal Prudence , Estate and Honour , as to become the Governour of this Great Metropolis ? Who can tell , but a Lord Mayor of London may for once be made even at Drapers-Hall ? there by your private Purses now , and elsewhere by Common Votes hereafter ? But notwithstanding all this , lest any Man's Charity should yet prove more cold , than the very dish , that should receive it , give me leave to propound some proper considerations , that may revive , warm , and make it fresh ; and that 's the business of our third and last Particular : 3. Consider we what great Inducements man hath to be Charitable ; give we must , and that considerably too , but what 's our incouragement ? surely , the greatest that can be ; see what it is in Four Particulars : 1. The Commands of God do oblige us ; Commands , that are express , frequent and urgent too ; so the Evangelist , Be ye mercifull as your Heavenly Father is mercifull ; and so again , Give to him that asketh ; and yet again , Charge them that are rich in this world , that they be rich in good works , &c. We cannot be uncharitable to Man , but we must be disobedient to God too . 2. The Example of Christ doth much oblige us : Learn of me , saith our Blessed Saviour ; but what must we learn ? Certainly , amongst other Lessons this of Charity is one ; so reasons great St. Paul , who presseth the Corinthians to Acts of Mercy by this very Motive , Ye know the Grace of our Lord Jesus Christ , who , though he were rich , yet for your sakes he became poor , &c. So charitable was the Son of God , as for our sakes to give himself ; and shall not we so far tread in his steps , as for his sake to give a trifle ? But , 3. The great uncertainty of all Humane Affairs , the mutability of this World , and our own concerns therein , doth much oblige us ; so various are the Providences of God , and so changeable is the condition of Man , that he , who is now in a fair capacity to extend his Charity unto others , may , in some short space , come to want and beg it for himself . 'T is very possible , that a dishonest or careless Servant , a Thief , or a Fire by night , a storm , a Rock , or a Pirate by Sea , a crack and flaw in a Title , such or such a sad accident , which easily and frequently happens , may utterly undoe us . And if in such a case we should think our selves fit objects of other Men's Charity , 't is but reasonable that we should now esteem that poor Neighbour , who is in a like condition , to be a meet Object for our own : So argueth the Great Apostle , Remember them which suffer adversity ; but what 's his Motive ? as being your selves also in the body . The Text imports , That so long as we are in this uncertain world , we are exposed to the self same dangers , losses and calamities with other men ; and consequently we stand obliged to extend Mercy whilst we are able , as well as to expect it , when we are ruined . 4. Those great Rewards , which do attend our Charity , do much oblige us . That there is a Reward for the Charitable Person , our blessed Saviour doth thus secure him , Thy Father himself shall reward thee ; the very lowest expressions of Charity God will not suffer to be unrewarded , Whosoever shall give to one of these little ones a cup of cold water only , he shall in no wise lose his reward : 'T is sure , a reward there is , but what an one is it ? Is it such an one as will reimburse , recompense , and make us amends for what we part with ? Yea , the Rewards of our Charity are of Two sorts , Temporal and Eternal : What are these Temporal Rewards , we may see distinctly in Four Particulars ; 1. The Rewards of our Charity are such as concern the safety and welfare of our Persons : What is the Charitable Man's Privilege in this respect , the Psalmist tells us , The Lord will deliver him in time of trouble : The Lord will preserve him and keep him alive : The Lord will strengthen him upon the bed of languishing , &c. The Text imports , that the welfare of our Persons is much concerned in the right ordering of our Purses ; the way to secure our health , and sweeten our sickness , is to Fee , not so much the Physician , as the Poor . 2. The Rewards of our Charity are such as concern our common credit and reputation in the world : For although our Blessed Saviour forbids us to make our own honour and applause the design of our Charity , yet the issue and event thereof it will be . Solomon tells us , The memory of the Just shall be blessed : This Just Man is the man of Mercy , the same man that David speaks of , He hath dispersed , he hath given to the poor : What then ? His Righteousness endures for ever , his Horn shall be exalted with honour : The best way to eternize our memories is to be exemplary in doing good ; Do good , and dwell for evermore . 'T is Charity that Embalms a Man's name , and keeps it fresh and sweet for ever ; there 's no Tomb like an Alms-house , no Monument like an Hospital , no Marble like the Poor Man's Box. 3. The Rewards of our Charity are such as concern our present Interest and Estates even in this world : 'T is one of Solomon's seeming Paradoxes , There is that scattereth , and yet increaseth : But who is this lucky Man ? the next Verse tells us , The liberal Soul shall be made fat , and he that watereth shall be watered again . A little water poured into a Pump , fetcheth more ; and a little money put into the poor Man's Purse , doth often bring much greater summs into our own . There is no man so good an Husband even for this world , as the man of Mercy ; nor doth any person prove so sure a gainer , as he that gives ; see that Command and Promise of Christ ; Give , and it shall be given unto you ; but how much , and in what quantity ? good measure , pressed down , shaken together , and running over . Money rightly bestowed is not lost , but rather lent out to use ; 't is like Seed , scattered indeed here and there , but yet it groweth and multiplies even to admiration . St. Paul tells us , He that sows bountifully , shall reap bountifully : Indeed , a common sower may possibly over-seed his Ground , and by a lavish hand spoil his Crop ; but in our Case there is no danger ; the more Seed we can spare and sow , the richer Harvest shall we reap . 4. The Rewards of our Charity are such as concern our Posterity too : Thus the Psalmist , He is ever mercifull and lendeth ; there 's the property of a Charitable Man ; but what 's his reward ? His Seed is blessed : And thus some expound that forenamed expression of Solomon , The Memory of the Just shall be blessed : The Memory ! what 's that ? the Child , the Son that bears his Fathers Name , and keeps it up and alive in the world ; this Son shall be blessed , this Child shall be so far from being injured by his Fathers Charity , that it shall rather tend to his great advantage . And surely this consideration doth totally remove that vain pretence and scruple of men , who are afraid to do any considerable acts of Charity , lest thereby they impoverish their Families , and leave their Children beggars : But 2. There are such Rewards of our Charity , as concern another world ; Our Saviour tells us , Blessed are the mercifull : He doth not mean in this life only , but in the next . 'T is in order to this , that he thus commands us , Make to your selves friends of the Mammon of unrighteousness , that they may receive you into everlasting habitations : and upon the same score he tells us , He that receiveth a Prophet in the name of a Prophet , shall receive a Prophets reward : but what 's that ? certainly , 't is a Reward in Heaven . And that we may not doubt the certainty of these great Rewards , and so our Charity grow chill : Solomon tells us what security we have , and who it is that stands engaged ; He that hath pity on the poor lends to the Lord , and that which he hath given will he repay : That we may be encouraged to supply the poor Mans wants , God himself hath drawn a Bond , and offers himself to be the poor Mans Surety , and the rich Man's Debtor . And can our Charity expect any greater encouragement than this ? It 's true , when such or such a Man would borrow , perhaps we suspect his Honesty , perhaps we suspect his Ability , perhaps we are jealous of his Security , and that makes us loth to lend ; but doth the Case stand so with God ? When God would be our Debtor , do we think , that he will not be our Pay-master too ? Is not he to be trusted , that is faithfull , just and true ? Is not he to be credited for a few pence or shillings , who is Lord of all that Heaven and Earth are worth ? 'T is for securitie's sake , that our blessed Saviour doth thus command us , Lay up for your selves treasures in Heaven : the Text imports , that Money given the poor is not idlely spent , but secured in the Treasury of God , and Exchequer of Heaven : And although the Most Just and best Natured Earthly Prince may sometimes be constrained by a necessity of State , and against his own inclinations , to shut up his Exchequer ; yet can we imagine that the Great God of Heaven will ever put a stop to his Treasury , and the Bankers and Creditors there ruined too ? &c. We think great Summs sure enough in the Chamber of London , and dare we not venture some small matter in the Star-Chamber of Heaven ? Doubtless our Principal will be safe , and our Interest both sure and great ; if there be a Reward for the most inconsiderable Alms , even a cup of cold water , O what Reward will there be for higher Acts of Charity ! Our Saviour tells us , I was an hungred , and ye gave me meat , thirsty , and ye gave me drink , &c. Well , and what then ? what 's the Reward of this ? a great one sure ! Come ye blessed of my Father , inherit the Kingdom , &c. Dear Lord ! here 's Principal and Interest indeed ! a little meat given , and a Kingdom received ! a little drink lent , and a Crown repaid ! a little cloth bestowed , and a Throne returned ! Yea , here 's the fruit of Charity ; what the poor borroweth , God payeth over and over ; well may Tertullian tells us , Lucrum est Pietatis nomine facere sumptum ; to give thus and thus to pious uses is to gain ; to give so and so to the Poor , is to become a Sacred Usurer ; because whatever man thus gives , God refunds , yea , God repayeth for every penny a pound , and for every mite a talent : And if so , if our Feast this day shall prove like the Feasts in my Text , a Feast of mutual Love amongst our selves , and a Feast of Charity to such as deserve and want it ; we shall find a friend in Heaven , that will do more than pay our Reckoning . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . THE END . Notes, typically marginal, from the original text Notes for div A42041-e560 Tertul. de anima , c. 32. Eus . Hist . 1. Iren. adv . Haer. l. 1. c. 24. 2 Pet. 2. 13. Grot. in 2 Pet. 2 13. Blast . Synt. p. 18. Concil . Gang. Aug. adv . Faust . l. 20. c. 20. Chry. 1 Cor. 11. Hom. 27. p. 417. Tert. Apol. c. 39. Plin lib. 10. Epist . 97 Chrysost . 1 Cor. 11. Hom. 27. p. 417. Grot. 2 Pet. 2. 13. Chrysost . 1. Cor. 11. Hom. 27. p. 417. Justel in Cod. Can. Eccl. v. p. 80. Plin. l. 10. Ep. 97. 1. Cor. 11. 22. Hieron . 1 Cor. 11. Conc. Laod. Can. 28. Conc. Trid. Can. 74. Acts 2. 46. Oecum . in loc . Chrys . in . loc . Tert. Apol. c. 39. Cappel . in 1 Cor. 11. Calv. 1 Cor. 11. Bals . Conc. Gang. c. 11. Aug. cont . Faustum l. 20. c. 20. Chrysost . & Oecum . in Act. 2. 46 , 47. Tert. Apol. c. 39. Tertul. ib. 1 Cor. 10. 51. Acts 2. 46 , 47. Tert. Apol. c. 39. Tertul. ubi supra . Blast . Synt. p. 18. Bals . Synt. Conc. Gan. Can. 11. Cap. 1 Cor. 11. Bals . Synt. Conc. Gan. C. 11. Tert. Apol. c. 39. Zon. Conc. Laod. Can. 27. Chry. 1 Cor. 11. Hom. 27. Plin. Epist . ad Trajanum . Ephes . 4. 20. Tert. Apol. c. 39. 1 Pet. 3. 8. Grot. 2 Pet. 2. 13. 2 Cor. 8. 3. 1 Cor. 16. 1. Acts 11. 29. Tert. Apol. c. 39. Act. 4. 35. 2 Cor. 10. 12. Tert. Apol. c. 39. Luk 6. 36. 30. 1 Tim. 6. 17. Mat. 11. 29. 2 Cor. 8. 9. Heb. 13. 3. Mat. 6. 4. Mat. 10. 42. Psal . 41. 1● 2 , 3. Prov. 10. 7. Psal . 112. 9. Psal . 37. 27. Prov. 11. 24. Luk. 6. 33. Psal . 37 36. Prov. 10. 7. Mat. 1. 7. Luk. 16 9. Mat. 10. 41. Prov. 19. 17. Mat. 6. 20. Mat. 25. 35. Tert. Apol. cap. 39.