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 Sign 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 PASTOR'S 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 seals of Orders, but our hearts, there, if you please, to be engraven with a diamond, set as the stones in our Ephod, the jewels in our breastplate, gloriously legible to all that behold us. And for the 2d consider but the occasion, that extorted from our humble Saint this so magnificent elegy 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 ministry, a sad, joyless subject of an Epistle, which would have been all spent in superstruction of heavenly doctrine upon that precious 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 debauched 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 returns from his Corinthians, and now he finds it otherwise to have expressed that sense in a sharper strain of passion, and indignation, than Tully could do against Antony, when on the same exacerbation he broke 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 enlarges it with arguments, all that he can invent, to ingratiate himself unto them, because this contempt of their Apostle was a most heinous provoking sin, and withal, that which was sure to make his Apostleship successless among them; And than though he can contemn 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 jealousy 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 fool, give them the whole tragedy 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 ministry 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 only their souls; Their wealth was petty, inconsiderable pillage, and spoil for an Apostle in his warfare, too poor, inferior gain for him to stoop to; A flock, an army, a whole Church full of ransomed souls, fetched out of the Jaws of the Lion and the Bear, was the only honourable reward for him to pitch design on, Non quaero vestra sed vos, I seek not yours, but you.  
In handling which words, should I allow myself licence to observe, and mention to you the many changes that are rung upon them in the world, my Sermon would turn all into Satire, my discourse divide itself 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 handful of glean 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 loser 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. Paul's 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. Paul's practice in seeking of the vos, you. That his earnest pursuit of the good of his auditor's souls, though it have one very competent testimony from this place, v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, most willingly will I spend and be spent for your souls, 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 'tis but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seek here, but you shall find it an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contend] in many other places▪ all the agonistical phrases, in use among the ancient Grecians, culled out, and scattered among his Epistles, fetched from Olympus to Zion, from Athens to Jerusalem, and all little enough to express the earnest holy violence of his soul in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, good fight; he calls his ministry, running and wrestling with all the difficulties in the world, and no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 price, or reward of all that industry, and that patience, but only 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 Soldier, i.e. minister, should not war at his own charges, that the ox's mouth should not be muzzled, and that the labourer should be thought worthy of his reward, and a double honour for some of those labourers, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, elder brothers portion, the privilege of primogeniture for some, and that consisting not only 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 encouragement 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 burdens 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 burdensome to them. What these means were, will not be easy 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 days by his trade of making tents, as we read, Acts 18.3. and that particularly at Corinth. v. 1. 2dly. Receiving pensions of other Churches, which furnished 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 calls it the robbing of other Churches, taking wages of them to do you service, and perhaps, 3dly. Being relieved by some Christians, that accompanied and ministered 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 believing or a sister woman, or matron (for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a brother, is every where a believer, 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 Phoebe, Rom. 16.1. who therefore is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a servant of the Church of Cenchrea, i.e. one that out of her wealth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministered 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. Paul's errand, to carry this Epistle to the Romans, as 'tis in the subscription. The same he affirms 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 burdensome 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 burdensome, 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 yield to, as matter of prescription to himself, in other Churches, for there, 'tis apparent, he made use of that privilege; But then 'tis still the more strange, he did it not at Corinth; The reason I can but guests at to be this; The Church of Christ in other parts at that time, particularly in Jerusalem, was in some distress, and 'twas committed to S. Paul's 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 Latin 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, ministering 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, wherever he officiates by doctrine, and by cheerful example, (by preaching the duty and the benefits and setting them lively copies 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 banks (if they be narrow) and extend to the watering of others also. In the primitive times the Offertory was the constant means of doing this, no man of ability ever coming to the sacrament without remembering the Corban, and out of that treasury the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or priest being enabled, 
* Just Mart. Apol. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 bank 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, showing them first in himself a pattern and example of bounty, bestowing the diviner food of their very souls upon them, as freely as the sun extends his beams, 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 sphere any the least tribute out of their fatness, abundantly satisfied, if those clods, that have been so enriched by him, will melt or sweat out some of their charity to others, give poor Christians leave to be the better for their fullness. 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 inquire, 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 burdened 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 rehearse his merits toward them, to demonstrate how, above what strict duty exacted, he hath obliged them, and all little enough to vindicate his ministry, to bring them into any tolerable opinion of him: He had been reproached 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 deceit, in stealing away men's 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 Kingdom, that very same subordination of Bishops, Presbyters and Deacons, that so near 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 Paul's and our Apollos' too) to whom God by that prolifical teeming martyrdom 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 die their garments in the same winepress, to run, if occasion should be, and crowd into that fiery chariot, and there like the ancient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Athenaeus, fight, and shoot out of those warm seats, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and contend earnestly for that faith that was once delivered to the Saints in this kingdom: This so learned, puissant, Orthodox ministry of ours, yet how is it by the sons and daughters of their love, their sweat, their prayers, their tears, 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-brethrens, but, God knows, out of two other more useful designs, 1. From the common fate of others, and even this Apostle before us, to leave off wondering at this act of God's providence, in permitting, and Satan's malice in attempting it. Think it not strange, saith the Apostle, concerning the fiery trial, this I cannot call by that title, 'tis rather the airy trial, a blast of poisonous vapour, that Satan in a kind of hypocondriacal fit hath belched out against the Church, yet are we to think as little strange of it; 'Tis 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, crowned with reproaches, as well as thorns, first wounded with the sword of the tongue, and then after with nails and spear, made viler, than Barrabas by the people's 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 calmly, we are become, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the offscouring, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 'tis 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 whipped, 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 bears, or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the stage, and scene for the whole world of fiends and men, to act their tragedies upon, and no manner of news 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' faction excidit, it miscarried, missed its applause once or twice, yet when men were left to their own humours, 'twas cried up extremely. And therefore not to think it strange, that is the first thing; Yea, and 2dly. To make it matter of rejoicing 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 Christ's name; That woe of Christ's 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 withal let us be sure to take along with us the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falsely] that follows, 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 liar both; If he do not so, I am sure 'twill be small matter of rejoicing to us, small comfort in suffering as a thief, saith the Apostle, though all joy in suffering as a Christian, and so small comfort in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being reproached unless the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falsely] be joined with it; And therefore you must add 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 join 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 railing 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 persuade 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 millstone 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 ministry 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 aught to the vilifying of the whole Order, 'tis now time for him to see what he hath done, been a troubler of Israel, set the whole kingdom 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 woof of our robe? I shall no farther aggravate the sin upon him, than to prepare him to seek out for some remedy, and to that end to bear me company to my last particular, how far we are concerned in the transcribing S. Paul's 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 signify the persons, so many souls went out of Egypt, 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 add 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 yield, so unwilling to come into our toils, 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 wisdom 'tis, not suddenly learned, a game, wherein all the wisdom of the world, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the prudence of the flesh, and the cunning of hell are all combined 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 played, 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 Jury; 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 loveliest 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 thief and robber came, the sheep did not hear them, Joh. 10.8. but now 'tis quite contrary, either not hearing at all; profaneness and dissoluteness hath possessed our souls 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 ears for any but the thief 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, rail, qualities that ipso facto work metamorphoses in us, change sheep into wolves, his voice shall be heard, and admired, and deified, like Herod's, the voice of God and not of man, though nothing be so contrary to God or godliness, as that voice. In this and many other considerations it is, that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I seek] here is so necessary; All our pains and industry, diligence and sagacity are little enough, to bring men into the true way to heaven, so many byways on every side inviting, and flattering us out of it, so much good company persuading, 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 ways) 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 holiness, without which no man shall see the Lord; Peace and holiness, two such strangers, such prodigies in the world, (having taken their leaves so solemnly 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 people's souls, so that God might one day find them in this temper, in pace & Sanctitate, in peace and holiness, 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 conceit 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 show 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 join together to complete that Codex, that law of Repentance, self-denial, Charity, the New creature, which S. Paul interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Faith consummate by love, or, as S. James, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, perfected by works, sincere, impartial, constant, though not unsinning, perfect obedience; And then, if you will have it in the retail, the Sermon in the mount, in the 5th and 6th of Matthew will give it you completely; were men but possessed that those duties there mentioned, with the ego autem, but I say to you] were duties indeed not only phrases, and forms of speech, that they are not only by grace made possible to a Christian (an easy yoke, light burden, and a command nigh unto thee, Rom. 10.8. i.e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the 72. render that place of Deuteron. from whence 'tis cited) but also most indispensibly necessary, without which nemo Deum, none shall see God, God's 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 guesses, 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 apply 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 Tertullia's time, as soon as ever he turned Montanist, then straight nos spirituales, we spiritual, and all others animales psychici, mere animal men) but into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, godly and ungodly livers, and so impiety, injustice, and uncharitableness be the grand heresies, to be anathematised, and peace and holiness the most Orthodox Christian tenets in our Religion. But then for the achieving this aim, let me tell you, that men must have more than Sermons to lead them, the visible preachings of your lives must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cooperate, and join in the work of drawing sinners to God, or else 'twill hardly prove successful: you know the story in Gellius, when that excellent counsel was given at Lacedaemon 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 works, and mighty works; Now though the miracles be outdated, yet the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 works, in the other sense must never be antiquated, 'tis 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 burdens on other men's shoulders, which we will not touch with our own fingers; But if our lives bear 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 piece of his oratory) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we shall not only persuade but enforce our auditors; This is the only honest way of insinuating ourselves into our people's affections, by letting them see how hearty our exhortations are, by our zeal to observing them ourselves, by showing 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. Paul's practice be perfectly conned, the negative will follow, the non vestra not yours.] He that heartily and affectionately seeks 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 lustre or commendation from any inferior accession, or acquisition from any thing that the vestra yours] can signify; 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 flies, and he cares not for the sheep, from no other topic of proof, but only, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because he is an hireling, Joh. 10.13. And of what ill consequence 'twas foreseen this would be in the Church, you may conjecture by that one act of the administration of God's providence in this behalf, constantly observable through all ages. That no Minister of Gods might be forced 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 God's 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, monarchy, aristocracy, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, neither administered 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 forty 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 ministry was endowed 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 enclose, 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 men's. Nay where that provision was not to be expected, as in their travails, 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 custom of the Jews, 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 Marks relation, another kind of staff, the staff for travail be permitted them; To show 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 believe it, his Exchequer is no contemptible bank, his table in the wilderness is served with quails and manna) undertaking to provide for them sufficiently by some other means; And since by that same providence the Church is now endowed again in most parts of Christendom, and Gods severe denunciations against sacrilege set as an hedge of thorns about Levi's portion, sure to prick, and fester, and rankle in his flesh, that shall dare to break in upon it, what is this but still a continued expression of God's 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 men's 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 lawful proper revenues of the Church prohibited, under the vestra, and then claiming of tithes or any other Ecclesiastic endowment shall get under that style, and the Apostles non quaero] urged for a precedent against us; with how little law, or logic you will perceive, when you remember, that the tith, or what else is consecrated, is by the very laws of this kingdom (to derive the pedigree no farther) as much the Ministers own, held by the same tenure of Donation first, then of Parliamentary confirmation, that any man's 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 Jews have gone farther (R. Bechai on Deut. 14.) that if the tith be not paid, the whole heap becomes God's portion, and cite it as a speech of Gods, that if thou pay the tithe it is thy corn, if not, it is God's 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 nonpayment 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 ourselves, and not only to interdict ourselves, 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 rigour, or sourness, 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 'twere not a fault in the Lay-Pharisee, Mat. 23.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to pay tithe of cumin, and the smallest herb, 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: 
Eth. 4.1.  Aristotle I am sure would condemn it under that style of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, too much pooreness and tenuity of mind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though not in desiring other men's, 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 beggarly, 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 possessed 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, pouring 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 Sceptic, as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amounts to, an untroubledness with these inferior events, and of the Stoic, or wise man in Antoninus, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to act no passionate, lugubrious, tragical part, whatever secular provocation cross us on the stage. Then 3dly, 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 another's. To this purpose excellently Epictetus of old, that he that tastes, and carves to himself of those dishes only, that are set before him, reaches not after those that are out of his distance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is fit for a guest at God's 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, contemns that riches, that comes knocking at his door, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is not only 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 endeavour after it. But then 4thly, and lastly, the minimum quod sic, (that that I must not leave you till you have promised me, wrestle till break of day, except you will thus bless me) the lowest degree, that can be reconcileable or compatible with an Apostle, is the not suffering your quaero vestra, your hope, or design, of secular advantages, gaining of gratuities, gaining of applause, to have any the least influence on your preaching, to intermix never so little in your seeking of souls; This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dashing, or embasing 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 compliment 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 heartless 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 evil; and 'tis strange to see how truly those wise men were called vates, what Prophets they were, what direct Satyrs those words of theirs are against the times we live in; Our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, covetousness and popularity, are the elements of all the ruin, the seeds of all the desolation that is threatened 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 'tis not the illogicalness of the inference, that will excuse them, that have joined with Satan in temptation to make that conclusion, nor deliver us from the destruction that follows it. Others of us on the contrary side, but from the same principles, decrying all due either of maintenance, or respect to the Clergy, divesting 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 bargains such men are likely to make, if they should be taken at their words; what skittish things popular benevolence, and popular applause have been always found to be, experience hath taught others. I desire even they that make that choice may never pay so dear 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 enable 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 preached against, hath a benevolence to be preached 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 Chirurgeon, 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 livelihood to depend on, and consequently whether rankling and gangrening, may not be looked 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 ministry 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 air, that Chameleons are wont to feed on, but that solid substantial estimation, that dwells only 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 ministry, that unblemished reputation here, that when it is to be had, is a precious 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. 'Twas the excellence and pride of the ancient 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 die, 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 sin 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 God's blessing convert unto righteousness, and the charity will at last devolve on ourselves, who by this means shall shine as the brightness of the firmament, and as the stars for ever and ever.   

THE POOR MAN'S TITHING, A SERMON Preached in St Paul's Church BEFORE THE LORD MAYOR▪ AND ALDERMEN OF THE City of London on the 12th of April, Anno Dom. 1640.  
By H. Hammond, D. D.  
LONDON, Printed for R. Royston at the Angel in Ivy-lane.   

THE POOR MAN'S TITHING.  DEUT. 26.12, 13. When thou hast made an end of tithing all the tithes of thine increase the third year— Then thou shalt say before the Lord thy God— 
THat the first sound of this text may not possess you with an expectation of a Vicar's plea, a discourse of tithes, and querulous invective against sacrilege; and consequently by this prejudice, your ears and hearts be fortified impenetrable and impregnable against the speaker, and the Sermon; that I may reconcile the choice 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 designs, either as Christians, or as men, most tend to your serving of Christ, and enriching of yourselves, 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 claim 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 patrimony 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 Rabbins 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 man's 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 deuce 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 pretention to all temporal blessings, which he may depend on, and challenge at God's hand, 'twere but a cold expression to say, he might expect by petition, I will add, he may require by claim, and produce his patent for it here in my text, cum compleveris, etc. When thou hast made an end, etc.  
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, cum 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, than 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 guesses; 1. We shall begin with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, consider almes-giving simply, deducing the practice of the Jews 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 man's revenues, taking our rise from the practice of the Jews, 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 show you, 1. In thesi, that confidence or claiming any thing at God's hands, must take its rise from duty in performance, Then thou mayest say; then, but not before. 2. In hypothesi, show you the connexion between this confidence and this performance, claiming of temporal plenty, upon giving of alms. These are the several posts and stages of my future discourse, the Monogramme drawn in coal, 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 ears, 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 Jews 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, 
In Vit. Plotin.  as Porphyry tells us) yet I may suppose it for a granted maxim, that the extreme inequality, that is now so illustriously visible in the world, is not any act of Nature's 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 believe 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 world's goods, he hath not left us any thing upon record. Nor hath the book of Creation in the Scripture, the Beresith, or natural philosophy 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 thorns 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 sin, that 'tis not to be found in Gods Hexameron, no fruit of his Six day's labour, but a production of a later date, engendered 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 men's covetousness, to become matter of others bounty, exercise of that one piece of man's 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 trophies 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 renowned 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 dropped 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 God's mercy and wisdom, mentioned to the Jews, not as a threatening, 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 always have somewhat to do with thy wealth, some sluice to exhaust thy plenty, some hungry leech, to open a vein, and prevent the access of thy fever, and withal, that thy wealth may ennoble thee, as Xenocrates told his benefactors children, that he had abundantly requited their father, for all men spoke 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 unrighteousness, only as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to true durable wealth) may yield 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 
* Pedag. l. 3▪ c. 6.  Clemens, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the rich is he that distributes, not he which hath and possesseth; and 
* L de just. cap de offic. viri justi.  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 works of righteousness) purchase thee by being thus providently laid out, a revenue of renown here, and glory hereafter. You see then the pedigree and genealogy of almes-giving, how it came into the world; Covetousness and oppression and rapine, brought in emptiness, and beggary, and want, than God's 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 God's 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, whilst they were managed by God himself. The priesthood was the peculiar lot of God, and therefore may well be allowed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, feeding first at God's feast; And the poor next after them were taken care of by God himself, Lazarus, as it were, in Aaron's, as once in Abraham's bosom, 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 Schools, 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 men's, jure charitatis, by right of charity; the rich man's barn is the poor man's granary, nay murder too as we may conclude from the words of the wise man, the poor man's bread is his life (and that is sometimes thy dole, on which his life depends) and then, as there it follows, he that deprives him of it (so doth the unmerciful, as well as the thief) is a murderer. Nay farther, that murder one of the deepest dye, a fratricidium, like cain's 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 add, 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 Jews expired, did almes-giving expire with it? was charity abrogated with sacrifice? turned out of the world for an antiquated, abolished rite, for a piece of Judaisme? The practice of some Christians would persuade men so, that the sword that Christ brought into the world, had wounded charity to the heart, that he had left no such custom behind him to the Churches of God, that Christianity had clutched men's hands, and frozen their hearts into an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Arrian calls it, inverted that miracle of Christ's, returned the children of Abraham into stones. Physicians tell us of a disease converting the womb into a firm 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 quarry, and so we Ministers, damnati ad metalla (that old Roman punishment) condemned to dig 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 authentic 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, 'twas openhanded enough, in its youth, witness that most ancient 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 custom 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 administering to the Saints, and is therefore by us rendered 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 always a table furnished 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 custom of liberality, annexed to the Sacrament in those days, 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 only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of bread and wine mingled with water, which the brethren or faithful, i.e. in the ancient 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 
* l. 2, c. 55.  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 
* Ch. 25.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, voluntary oblations for the poor; These are contained under his general head of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bringing of fruits, of which he hath a 
* Lib. 7. c. 30.  Chapter, and 
* Ib c. 29.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lords offerings, and 
* c. 7.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, alms, and other where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, voluntary gifts distributed to the poor; And observable it is from those, and other ancient constitutions, that 'twas 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, etc. he adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Church receives not offerings from the injurious, etc. 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 alms or being bountiful to the poor, went for a very great punishment; and so sure the duty, a special part of piety and public service of God. And therefore the custom being either neglected, or intermitted at Constantinople, S. chrysostom 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 Lord's day, and mentions the Corban, or treasury, where 'twas 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 citys out of Honorius, that instead of the ancient oblation of bread and wine, the offering of money was by consent received into the Church, in memory of the pence in Judas sale. Only 'twere 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 custom, 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 banished out of kenn. It is yet but a sin, which like some in Aristotle, hath never a name, had never yet the honour 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 christian it, A newfound sacrilege, a most inhuman at once, and unchristian profanation; And if you want an emblem for it, that ancient piece of nathan's designing will serve the turn, the rich man feasting on the poor man's ewe lamb, his luxury maintained by the others blood. 'Twere an admirable work of Ecclesiastic discipline, some way or other to bring the Corban in such favour with us, that it might prove a bank or storehouse in every parish, able to supply the wants of all; but much better, if we would fall in love with it ourselves, as a way of binding up both the tables of the Law into one volume, of ministering both to God and man, by this one mixed act of charity and piety, of mercy and of sacrifice, and so, in the wise man's phrase, to lay up our riches in God's storehouse, without a metaphor. But if it please you not, that any body (though in the resolution it be Christ himself) should have the disposal of your alms, as charity now adays 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 thyself. 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, only 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 dogs, only with the orts of the children's table; but as other tithes are paid, just as the increase comes in, presently after the whole field is reaped, so must the poor man's 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. 'Twas 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 asked of any, that he thought fit to give to, that he was answered by his Almoner, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that there was not store at hand to perform his will. A most joyous, comfortable thing, in that heathen Emperor's 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. Upon 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 perform 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 solicit against the laws of this realm, and plead the cause of the idle wandering beggar, that most savage, barbarous, unchristian trade among us, set, a man would think, in the streets by the devil, on purpose to pose, and tyre, and nonplus men's 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 eat, v. 10. the best alms for them, the seasonablest provision, and charity to such, is the careful execution of laws upon them, to set them every one single in an orb 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 fixed, 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 yield 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 do good to all, is now sent into the world by Christ, and that but little restrained in any Christian kingdom, by an especially to the household of Saints, (all Christians being such) and seeing again, no man hath hands, or store to feed every mouth, that gapes in a kingdom, 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 controversy, and reserving somewhat for the public, somewhat for the stranger, somewhat for common calamities, somewhat as 'twere 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 orb for our charity to move in, the special dioecess for our Visitation. And when that is done, and yet, as 'tis in the parable, there be still room, store left for others also, then to enlarge, as far as we can, round about us, as motion beginning at the centre diffuses itself uniformly, sends out its influence and shakes every part to the circumference; and happy that man, who hath the longest arm, whose charity can thus reach farthest. The third thing is that that my text obliges me to, the how much out of every man's revenues may go for the poor man's 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 defined by God to the Jews charity, a proportion for every man, not which they might not exceed (for there were other ways 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 only every third year, to raise a bank, 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 Arithmetic 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 God's judgement in this affair is worth observing, that almes-giving or mercifulness being a dictate of nature, but that like other such Laws, given only in general terms, 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 one's increase.  
Now if I should press this practice of the Jews as matter of obligation, or prescription to Christians, that you are not in conscience to do less, than the Jews 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 news 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 wronged and robbed 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 burdening his conscience, and lightning his bags, and both join 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 justify from the principles of the Gospel; I shall confess unto you, that this precept, as it was given to the Jews, is not obliging unto Christians, and therefore I have not yet told you it was, but only gave you to consider, what Gods judgement was for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his own people. Only by way of application to ourselves, give me leave to add these four things, which I shall deliver in as many propositions; 1. That mercifulness or charity or giving alms 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 God's 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 
* ●. ●. c. 37.  Irenaeus, mentioning Christ's 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 adds, 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 losing, but filling up, extending, dilating the Law. And 
* Tom 8. p. 226. A.  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, cum videamus Christianos non tantam eleemosynam facere quantam fieri in lege praeceptum est, when we see Christians not give so much alms, as was by the Law of Moses prescribed to be given. 3dly. That there were among the Jews two sorts of mercifulness, the first called literally righteousness, and by the Septuagint, when it belongs to works of mercy, is rendered sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness, sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy, and this is that mercifulness that Moses' Law required of the Jews, 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. 4thly. 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 Jews is now the Christians task, and that, to him that will be perfect, yet in an higher degree, not only 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 enlarged by us also. And from these premises if I may in the name of God take boldness to infer 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 knows 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 special part, and except our righteousness exceed the righteousness of the Scribes and Pharisees we shall in no wise enter into the kingdom of heaven, the text, on which that heavenly Gospel-Sermon was preached 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 beggarly, thin proportion, that, that a Jew, if he were a religious one, would have been ashamed of. But be our aims never so moderate, if a doorkeepers place will serve our turn, to be one of the Nethinim, of the meanest rank in the kingdom of heaven, yet still we must exceed that proportion of the Jews 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 lowliest request is, that you will do it yourselves, 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 Magician's Serpents, which faith like Moses' rod is appointed to devour, if it do, know this that that rod is the verier serpent of the two; and for the quickening 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, 'twere 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 'tis scarce agreed on among Christians, what 'tis to be a Christian, nothing more unresolved, than what 'tis, that's now required under the second Covenant, as necessary to salvation. One thinks that the believing all fundamentals is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the only 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, airy 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 die carnal and captived and sold under sin. A fourth dissolves all to a new found faith; A full persuasion, an absolute assurance, that he is one of Gods elect, is abundantly sufficient to estate himself in that number, a piece of magic, or conjuring, that will help any man to heaven, that will but fancy it, enrol their names in the book of life, in those sacred eternal diptyckes, by dreaming only 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, 'tis 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 pretention 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 charm, or amulet against fear or danger; In a third, the diligence of a bended knee, or solemn look of formal-outside-worship, must be taken in commutation for all other duty, and all this while religion is brought up in the Gentleman's trade, good clothes 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 solicitors. 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 bridegroom is ready to enter, that judgement is at the door, and then there is such running about for oil, as if 'twere for extreme unction, and that a Sacrament to confer 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 'tis expired, than it rouseth, and makes as if 'twould get to work, the Christian thinks not of action, of duty, of good works, of any thing, whilst 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 charm him, like opium, for a quiet sleep. Thus doth a deathbed repentance, a deathbed charity, a parting with sins and wealth, when we can hold them no longer, look as big in the Calendars of Saints, stand as solemnly and demurely in our diptyckes, as judgement and mercy and faith, that have born the heat and burden 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 Christ's 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 fever came with its fiery chariot, and hurried 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 signs of cancelling that will, and by a dumb act of revocation, bequeathes 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 ancient Clinici can be heard against them; The greatest wound to duty, that ever yet it met with among Christians. Thus do our vain fancies, and vainer hopes join 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 stamp, 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 heresy, beseech and conjure you to worship the God of your fathers. For this purpose shall I make my address to you in daniel's words, Dan. 4.27. Break off your sins by righteousness and your iniquities by showing 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 'tis a duty most acceptable in the sight of God, that almes-giving is mentioned, when assurance is left out, charity crowned, 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; only 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 Kingdom prepared for you from the foundation of the world. For I was an hungered and ye gave me meat. Tell me in the name of truth and peace, who now were they, for whom the Kingdom was prepared from the foundation of the world; who were there the objects of that great doomsday election, his venite Benedicti? If Christ do not tell you, neither do I, the text is of age let it speak for itself; For I was an hungered and ye gave me meat. If all this will justify the doctrine, and make this text Christian, persuade 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 ears.  
And to infuse some life, some alacriousness into you, for that purpose, I shall descend to the more sensitive, quickening, inlivening part of this text, the benefit arising from the performance of this duty, Dicas coram Domino, than thou shalt or mayest say before the Lord thy God. And in that I promised you two things; 1. To show you in thesi, That confidence or claiming any thing at God's 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 alms.  
1. In thesi; That confidence, or claiming any thing at God's 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 'tis 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 demeanour, 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 truly 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 explicitly, 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 infers the Apostle, in the next words the beginning of c. 7. Having therefore these promises let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness 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 only 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 prefixed 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 perform it, but a condition proportioned to our state, sincerity in lieu of perfection, repentance in exchange for innocence, evangelical instead of legal righteousness, believing in the heart, i.e. cordial obedience to the whole Law of Christ, impartial without hypocrisy or indulgence in any known sin, persevering and constant without apostasy, or final defection, and at last humble, without boasting. If you will come yet nearer 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 holiness, without which nemo Deum, no man shall see the Lord: Sometimes repentance in gross, nay but except you repent; sometimes in the retail, 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 believe the Gospel, sometimes faith, sometimes love, sometimes self-denial, 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 only 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 gems, one body of these so many limbs, 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 claim 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 ourselves 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 swears 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 believing of a lie, and so not faith, but folly, an easy 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 tumour, a disease, a tympany of hope, and if it swell farther than it purge, if it put on confidence before holiness, 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 claims 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 claim right in Christ's promises for the present, and doubt not but I shall be blessed, 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 'twas 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 alms, 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 man's estate to himself or his posterity, but rather the increasing of it. If I have delivered a new doctrine, that will not presently be believed, 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. Add to these the words of Christ, Mar. 10.30. which though more generally delivered of any kind of parting with possessions for Christ's sake, are applied by S. Hierome to the words of Solomon, 
Tom. p. 88 c.  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, 'tis 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 relieve that poor man, and he should never be the poorer for it. 'Tis not now to be expected of me in conscience having produced this kind of proof, the express texts of Scripture, to add any second to it. I might else farther evidence it from examples, not such as Moschus' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 yourselves, 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 pleurisy, 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 Phlebotomy hath saved many men's 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 thiefs, and oppressors, and devils, conceive a reverence due to them, and a kind of sacrilege to approach, or purloin from them, as they that put the crown into their entail, 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 fetched out to make the funeral feast for herself and family, that they might eat and die, that very last cake, that all that was left, she gives to Elijah in his distress, and this is so far 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 add the poor widow in the Gospel, that, if we may believe 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.  
'Tis 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 believe this one thing, that I have brought many witnesses from heaven to testify, that your goodness shall not impair 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 only hold-back is the affection and passionate love, that we bear to our wealth, that lust, or sensuality of the eye, as the Apostle calls it. 'Tis ordinarily observed of young men and dissolute, that they have many times a great aptness and ingeniousness and withal patience to any speculative knowledge, the Mathematics, 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 entrenched 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. Paul's preaching, Act. 19 then, as it follows 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 follows 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 Christ's most considerable observation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how hard (and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how impossible) is it for a rich man to enter the Kingdom 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 lies caked 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 tombs 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 itself a thing that any man living, if he have but the relics 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 'twould not hinder his thriving in this world. 'Tis more blessed to give than to receive, is the Apophthegm of S. Paul quoted from Christ, though it be not rehearsed in the Gospel, and 
* 〈◊〉. l. 3. c. ●.  Clemens hath turned it into a maxim, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 'tis giving not possessing that signifies a man to be happy; and this happiness the highest, and most divine sort of happiness, 'tis 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, merely 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 modern Jews, who have not been observed to be over-liberal, that they still observe the payment of the poor man's tithe, merely out of design to enrich themselves by that means, and tells us of a Proverb of 
* Perk Avo●. c. 3. p. 56.  Rabbi Akiba, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tithes are the hedges to our riches, and on the contrary, 
* Ibid. c. 5●  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 man's tithing, when (as it 
* p. 105▪  follows) some are full, and others are famished, 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 man's 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 
* p. 109, 110▪  glean of the harvest, and vintage, the corners of the field, the fall, etc. Add to this one place more of Rabbi 
* In Deuter. 26.  Bechai, Though, saith he, it be unlawful to prove or tempt the Lord, for a man must not say, I will perform 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 'tis strange, that we Christians should find more difficulty in believing this, than the griping reprobated Jew's; 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, 'tis want of belief, and nothing else, that keeps men from the practice of this duty, whatsoever 'tis in other sins, we may believe aright, and yet do contrary (our understanding hath not such a controlling 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 kicked out of the way, there is no other devil would take the unmerciful man's 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 yourselves. At other times the doctrine raised from any Scripture is easily digested, but all the demur 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, lies still crude unconcocted in our stomaches; A strange prepossession of worldly hearts, a petitio principii, that no artist would endure 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 only tell you, that you have no more evidence for the truth of Christ's 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 solemnly about the duty, in the fear of God, and compliance with his will, and in bowels of compassion to thy poor brethren, that stand in need of thy comfort, those Emeralds and Jacinths, that 
* Pallad. Hist. Laus▪ cap. 5.  Macarius persuaded the rich virgin to lay out her wealth upon; and this out of no other insidious or vainglorious, 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. 
* Bib. Pà●●. Graec. vol. 2. p. 837. E▪  Dorotheus hath excellently stated this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There are, saith he, that give alms, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that their farms may prosper, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and God blesseth and prospers their farms; 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 traffic 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 'tis necessary for a Christian to propose to himself more ingenuous designs, 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 kingdom prepared for him. Mat. 25.  
I must draw to a conclusion, and I cannot do it more seasonably, more to recapitulate, and enforce 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 man's 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 windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. If this will not open the miser's hand, unshrivel the worldlings heart, I cannot invent an engine cunning, or strong enough to do it. Thou that hast tired, and harassed out thy spirits, in an improsperous, successless 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 betwixt thy fingers, thou that wouldst fain be rich, and canst not get Plutus to be so kind to thee, art willing to give Satan his own ask, thy prostraveris, for his totum hoc, to go down to hell for that merchandise, and yet art not able to compass it, let me direct thee to a more probable course of obtaining thy designs, to a more thriving trade, a more successful voyage, not all the devotions thou daily numbrest to the devil or good fortune, not all the inventions, and engines, and stratagems of covetousness managed by the most practised 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 man's tithing. And then suffer thyself for once to be disabused, give over the worldling's way, with a hâc non successit, reform this error of good husbandry, this mistake of frugality, this heresy of the worldling, and come to this new Ensurers office, erected by God himself, prove and try if God do not open thee the windows of heaven— shall I add for the conclusion of all, the mention of that poor, unconsidered merchandise, the treasures of heaven, after all this wealth is at an end, the riches of the celestial 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 falsehearted, unfaithful wealth of yours, that when you fail, they may receive you into everlasting habitations, sure this may be allowed to join with other motives to the performance of a well-tasted, wholesome 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 joys 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 itself 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 preached in vain, that what I have now only, as a precentor, begun to you, the whole chorus will answer in the counterpart, what hath been now proclaimed to your ears, be echoed back again by your hearts, and lives, and the veriest stone in the temple take up its part, the hardest impenetrablest, unmercifullest heart join in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
And this shall be the sum not only 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 entrusted 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, glorify 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 Ivy-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 Catechism, with all other English Treatises of H. Hammond, D. D. in two volumes in 4ᵒ.  
3. Dissertationes quatuor, quibus Episcopatûs Jura ex S. Scriptures & Primaeva Antiquitate adstruuntur, contra sententiam D. Blondelli & aliorum, Authore Henrico Hammond, D. D. in 4ᵒ.  
4. A Letter of Resolution of six Queries, in 12ᵒ.  
5. Of Schism. 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 Sundays 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, 2d 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 days 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 8o, Newly published.   

III. Books written by Mr. Tho. Pierce, Rector of Brington.  
A Correct Copy 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 itself.  
The Divine philanthropy 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 Archbishop 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, etc. 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.