out most of his senses before him and retains but the last glimmering of life is allowed to make his Will and reverse all former acts by that one final Satan hath all the man hath to give under hand and seal all his life time the spring especially and verdure of his age the children pass through the fire to Moloch and just as he is a dropping out of the world he makes signes of cancelling that will and by a dumb act of revocation bequeaths his soul to God and his Executor must see it paid among other legacies and all this passes for legal in the Court and none of the Canons against the antient Clinici can be heard against them The greatest wound to duty that ever yet it met with among Christians Thus do our vain phansies and vainer hopes joyn to supplant duty and good works and dismiss them out of the Church and if all or any of this be orthodox divinity then sure the duty of almes-giving will prove a suspected phrase haeretici characteris of an heretical stampe and then I am fallen on a thankless argument which yet I must not retract or repent of but in the name of God and S. Paul in this way that these men call heresie beseech and conjure you to worship the God of your fathers For this purpose shall I make my address to you in Daniels words Dan. 4.27 Break off your sins by righteousness and your iniquities by shewing mercy to the poor righteousness and mercy the two degrees of almes-giving that I told you of I hope that will not be suspected when he speaks it Shall I tell you what duty is what is now required of a Christian and that in the prophet Micha's phrase Mich. 6.8 And now what doth the Lord thy God require of thee but to do justice and to love mercy and to walk humbly with thy God justice and mercy the two degrees of almes-giving again that I told you of and I hope it will not prove offensive when he speaks it 8hall I tell you of a new religion and yet that a pure one and the same an old religion and yet that an undefiled for so the beloved disciple calls this duty of charity a new Commandment and an old Commandment 1 Joh. 2. it shall be in S. James his words Jam. 1.27 Pure religion and undefiled before God and the Father is this to visit the fatherless and widow in their affliction and to keep himself unspotted from the world Shall I tell you in one word that though heaven be given us freely yet almes-giving is the consideration mentioned in the conveyance that men are acknowledged the blessed of God and called to heaven upon the performance of this duty that although it pretend not to any merit either ex congruo or condigno yet 't is a duty most acceptable in the sight of God that almes-giving is mentioned when assurance is left out charity crown'd when confidence is rejected I love not to be either magisterial or quarrelsome but to speak the words of truth and sobriety to learn and if it be possible to have peace with all men onely give me leave to read you a few words that S. Matthew transcribed from the mouth of Christ Mat. 25.35 Then shall the King say to them on his right hand who should the King be but Christ himself Come ye blessed of my Father receive the Kingdome prepared for you from the foundation of the world For I was an hungred and ye gave me meat Tell me in the name of truth and peace who now were they for whom the Kingdome was prepared from the foundation of the world who were there the objects of that great doomesday election his venite Benedicti If Christ do not tell you neither do I the text is of age let it speak for it self For I was an hungred and ye gave me meat If all this will justifie the doctrine and make this text Christian perswade your judgements that charity may be the queen of heaven maxima autem harum charitas the greatest of these is charity without affront or injury done to any other grace I hope it will be seasonable for your practice also as it hath been for your meditation become your hands as well as it doth now your eares And to infuse some life some alacriousness into you for that purpose I shall descend to the more sensitive quickning inlivening part of this text the benefit arising from the performance of this duty Dicas coram Domino then thou shalt or mayest say before the Lord thy God And in that I promised you two things 1. To shew you in thesi That confidence or claiming any thing at Gods hands must take its rise from duty in performance 2. In hypothesi to give you the connexion betwixt this confidence and this performance claiming of temporal plenty upon giving of almes 1. In thesi That confidence or claiming any thing at Gods hands must take its rise from duty in performance If there be any doubt of the truth of this I shall give you but one ground of proof which I think will be demonstrative and 't is that that will easily be understood I am sure I hope as easily consented to That all the promises of God even of Christ in the Gospel are conditional promises not personal for the Law descends not to particular persons and in this the Gospel is a Law too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law of faith nor absolute as that signifies irrespective or exclusive of qualifications or demeanure for that is all one with personal and if either of those were true then should Christ be what he renounces a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an accepter of persons and individual entities and so the mercies of heaven belong to Saul the persecuter as truely as Paul the Apostle Saul the injurious as Paul the abundant labourer Saul the blasphemer as Paul the martyr It remains then that they be conditional promises and so they are explicitely for the most part the condition named and specified 2 Cor. 6.17 Come out and be you separate and touch not the unholy thing the condition you see set foremost in the Indenture and then I will receive you and therefore most logically inferres the Apostle in the next words the beginning of c. 7. Having therefore these promises let us cleanse our selves from all filthyness of the flesh and spirit perfecting holyness in the fear of God Had the promises been of any other sort but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these i.e. conditional promises the Apostles illation of so much duty cleansing and perfecting had been utterly unconclusive if not impertinent So Rom. 8.28 All things work together for good to whom to them that love God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them that are called according to purpose the word called a noun in that place not a participle noting a real not onely intentional passion those that are wrought upon by Gods call and
〈◊〉 〈◊〉 to act no passionate lugubrious tragical part whatever secular provocation cross us on the stage Then 3 dly An entire contentedness with our lot that duty of the last commandment which is absolutely required to the non quaero vestra or as our Apostle interprets himself the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as we render it not making a gain but not desiring coveting any thing that is anothers To this purpose excellently Epictetus of old that he that tasts and carves to himself of those dishes onely that are set before him reaches not after those that are out of his distance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is fit for a guest at Gods table which you may make if you please a periphrasis of a Minister Did I not fear that this were a duty of too great perfection for some of my auditors an unusquisque non potest capere every one cannot receive it I should go on with that divine Philosopher that he that abstains from that which is set before him contemnes that riches that comes knocking at his dore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not onely a guest at his board but a companion in his throne and that is the pitch that I would commend unto you if I might hope you would indeavour after it But then 4 thly and lastly the minimum quod sic that that I must not leave you till you have promised me wrastle till break of day except you will thus bless me the lowest degree that can be reconcileable or competible with an Apostle is the not suffering your quaero vestra your hope or designe of secular advantages gaining of gratuities gaining of applause to have any the least influence on your preaching to intermixe never so little in your seeking of souls This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dashing or imbasing the word of God corrupting it with our unworthy mixtures making it instrumental to our gain or popularity the meanest office the vilest submission in the world I remember a note of Procopius on 2 Kings that Elisha sending his servant to cure the Shunamites child forbids him to pass any complement with any by the way I had thought it had been for speed but he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he knew his popular humour and that popularity hinders working of miracles and then by the same reason we may conclude that that must needs enervate the word of God and make it hartless and liveless in our hands and the Minister that is given to it will hardly ever work wonders in the curing or recovering of souls But that servant you know had another fault 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire of money is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mother-city whence all wickedness comes forth said Bion of old and Timon puts them both together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insatiate love of wealth and honour are the elements of evill and 't is strange to see how truely those wise men were called vates what Prophets they were what direct Satyres those words of theirs are against the times we live in Our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covetousnes◠and popularity are the elements of all the ruine the seeds of all the desolation that is threatned against this Church some of us by the notorious scandalous guilt of those two crimes tempting rash uncharitable spectators to resolve that those sins are the formalis ratio of a Clergy man accidents of the essence and inseparable from the order and 't is not the illogicalness of the inference that will excuse them that have joyned with Satan in temptation to make that conclusion nor deliver us from the destruction that followes it Others of us on the contrary side but from the same principles decrying all due either of maintenance or respect to the Clergy devesting themselves of all but contempt and drudgery hoping we have just reason to suspect by flying both to be courted by them both to have them more sure at the rebound than they can at the fall to run from them here most violently that they may have them alone to themselves when they meet at the Antipodes What imprudent bargaines such men are likely to make if they should be taken at their words what skittish things popular benevolence and popular applause have been alwaies found to be experience hath taught others I desire even they that make that choice may never pay so deer for that knowledge But whatever the error prove in the transitory commodities of this world it matters little for wealth and honour are sure things that we may go to heaven without and so for as much as concerns our individuals are not necessary to us as Christians yet can I not assure you but that they are necessary to us in some degree as Ministers wealth in a competence to rescue us from contempt and respect at least so far as a nequis te despiciat let no man despise thee to keep us from being utterly unprofitable some revenue of our own to keep us from the quaero vestra and some authority of our own to inable us for the quaero vos somewhat of either from the character of our office that we be not tempted to seek either by unlawful means to purchase the vestra by the sale of vos to acquire the favour of our auditors by the exposing of their souls Think but how probable a fear this may be when things come to such a complication that he that hath a sin to be preach'd against hath a benevolence to be preach'd for he that hath a wound to be cured is able to be thankful if he may be kindly used yea and to mulct the Chirurgion if he be too rough when he that hath somewhat to mend hath also somewhat to give a commutation to escape his penance whether this may not prove a temptation to him that hath no other livelyhood to depend on and consequently whether rankling and gangrening may not be look'd for as an ordinary title in our weekly bills when the skinning of wounds is become the gainful craft and compliance and popularity the great Diana that trade by which men have their wealth But perhaps the most of this is an extravagance I wish and pray it may prove an unnecessary one There is yet one branch of the application behind the end why S. Paul delivered this text of mine that I told you was the vindicating his ministery from contempt the gaining some authority with the Corinthians And let that be our method also to come to that end by the non vestra sed vos not to acquire that thin blast of aire that Camelions are wont to feed on but that solid substantial estimation that dwells onely in the account of God and the hearts of true Corinthians That that may disperse those fumes of prejudices that Satan is wont to blast the Minister with when any saving effect is to be wrought by his ministery that unblemish'd reputation here that when it
the least must be more in any reason than the thirtieth part of his revenue or increase The thirtieth is but equivalent to the third years tithing of the Jews which was their righteousness that which they were bound to do by the Law the Pharisee did as much and Christ tells us that except our righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very word that signifies the legal almes-giving many times in the Bible and who knowes but it may do so here of this there is no doubt but it belongs to charity or duty toward men in its latitude of which almes-giving is one most speciall part and except our righteousness exceed the righteousness of the Scribes and Pharisees we shall in no wise enter into the kingdome of heaven the text on which that heavenly Gospel-Sermon was preach'd upon the Mount If we have any design toward Evangelical perfection toward the Christian pitch the abundance of goodness and mercifulness as that is improved by Christianity than this third years tithing will prove but a beggerly thin proportion that that a Jew if he were a religious one would have been ashamed of But be our aimes never so moderate if a door-keepers place will serve our turn to be one of the Nethinim of the meanest rank in the kingdome of heaven yet still we must exceed that proportion of the Jewes righteousness their third years tithe that they were bound to or else we are strangely mistaken in Christianity I am unwilling to descend to the arraigning or indicting or so much as examining any man here for the omissions of his former life in this kind my humble lowlyest request is that you will do it your selves and if either through ignorance you have not reckoned of it as a duty or through desire to thrive in the world you have omitted to practise it heretofore you will now at last at this instance take it into your consideration and remember that there is such a thing as charity a pale wan despised creature commended to Christians by Christ not to suffer it any longer to go for one of those Magicians Serpents which faith like Moses's rod is appointed to devour if it do know this that that rod is the verier serpent of the two and for the quickning that resolution in you I shall proceed unto the third particular the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to consider it as a duty and so to make an end of my first general In this slothful but confident age of the world 't were admirably worth ones pains to instruct men what duty is now under the Gospel what the very word signifies in a Christian Nomenclature There are so many descants of fantastical brains on that plain song of the Apostles We are not under the law but under grace that 't is scarce agreed on among Christians what 't is to be a Christian nothing more unresolved than what 't is that 's now required under the second Covenant as necessary to salvation One thinks that the beleeving all fundamentals is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the onely qualification for a Christian and what hath duty to do with that Another makes the Gospel consist all of promises of what shall be wrought in us and on us by Christ and so gives an absolute Supersedeas for duty as a legal out-dated thing that is utterly antiquated by grace Another contents himself with purposes and resolutions thin aery inclinations to duty and is utterly indifferent for any performance doubts not bat to pass for a Christian as regenerate as S. Paul when he wrote c. 7. to the Romans though he never do the good that he resolves live and dy carnal and captived and sold under sin A fourth dissolves all to a new found faith A ful perswasion an absolute assurance that he is one of Gods elect is abundantly sufficient to estate himself in that number a piece of magick or conjuring that will help any man to heaven that will but phansy it enroll their names in the book of life in those sacred eternal diptyckes by dreaming onely that they are there already Others there are that seem kinder unto duty are content to allow Christ some return of performances for all his sufferings yet you see in the Gospel 't is in one but the patience of hearing him preach A Lord thou hast taught in our streets we have heard so many Sermons passes for a sufficient pretension to heaven in another the communicating at his table We have eat and drank in thy presence a sufficient viaticum for that long journey a charme or amulet against fear or danger In a third the diligence of a bended knee or solemne look of formal-outside-worship must be taken in commutation for all other duty and all this while religion is brought up in the Gentlemans trade good cloths and idleness or of the Lilies of the field vestiri non laborare to be clothed and not labour duty is too mechanical a thing the shop or the plough the work of faith or labour of love are things too vile too sordid for them to stoop to heaven will be had without such sollicitors Shall I instance in one particular more that Satan may be sure that duty shall never rescue any prey out of his hands one thing you may observe that most men never come to treat with it to look after to consider any such thing till indeed the time comes that no man worketh till the tokens be out upon them till the cry comes that the bridegroome is ready to enter that judgement is at the doore and then there is such running about for oile as if 't were for extreme unction and that a Sacrament to conferre all grace ex opere operato on him that hath scarce life enough to discern that he received it The soul sleeps in its tenement as long as its lease lasteth and when t is expired then it rouseth and makes as if 't would get to work the Christian thinks not of action of duty of good works of any thing whilest life and health lasteth but then the summons of death wake him and the prayers which he can repeat while his clothes are putting off shall charme him like opium for a quiet sleep Thus doth a death-bed repentance a death-bed charity a parting with sins and wealth when we can hold them no longer look as big in the Calendars of Saints stand as solemnely and demurely in our diptyckes as judgement and mercy and faith that have born the heat and burthen of the day Our hearts are hardened while it is to day against all the invasion of Law or Gospel judgements or mercies threats or promises all Christs methods and stratagems of grace and just at the close of the evening the shutting in of night we give out that the thunderbolt hath converted us the feaver came with its fiery chariot and hurryed us up to heaven Surdus mutus testamentum facit quite against Justinians rule he that hath sent