Directions for Priest and People, Sermon 1 – Title page
Some Profitable DIRECTIONS BOTH FOR PRIEST & PEOPLE, In Two SERMONS Preached before theſe EVIL TIMES: THE ONE To the CLERGY, THE OTHER To the Citizens of London.
By H. Hammond, D. D.
LONDON, Printed by J. F. for R. Royſton at the Signe of the Angel in Ivy-lane, MDCL VII.
To the READER.
MY fear that theſe Additional Notes may fall into ſome hands, which for want of ſufficient acquaintance with the larger Volume, may miſs receiving the deſired fruit from them, hath ſuggeſted the affixing this Auctarium of two plain, intelligible diſcourſes, the one prepared for an Auditory of the Clergy, the other of Citizens or Laity, and ſo containing ſomewhat of uſeful advice for either ſort of Readers, to whoſe hands this Volume ſhall come. That it may be to both proportionably profitable, ſhall be the prayer of
Your Servant in the Lord, H. HAMMOND.
THE PASTORS MOTTO.
A Sermon Preached to the Clergy of the Deanery of Shorham in Kent, at the Viſitation between Eaſter and Whitſuntide, An. Dom. 1639. held at S. Mary-Cray.
2 COR. 12. 14.
For I ſeek not yours, but you.
THis Text hath ſomewhat in it ſeaſonable both for the aſſembly, and the times I ſpeak in; For the firſt, It is the word, or Motto of an Apoſtle, Non veſtra ſed vos, not yours but you, tranſmitted to us with his Apoſtleſhip, to be tranſcribed not into our rings, or ſeales of Orders, but our hearts, there, if you pleaſe, to be ingraven with a diamond, ſet as the ſtones in our Ephod, the jewels in our breſt-plate, gloriouſly legible to all that behold us. And for the 2d conſider but the occaſion, that extorted from our humble Saint this ſo magnificent elogie of himſelf, you ſhall find it that which is no ſmall part of the infelicity of his ſucceſſors at this time, the contempt and vileneſs of his miniſtery, a ſad, joyleſs ſubject of an Epiſtle, which would have been all ſpent in ſuperſtruction of heavenly doctrine upon that pretious foundation formerly laid, in dreſſing of thoſe noble plants, that generous vine, Iſ. 5. that had coſt him ſo much care to plant, but is fain to divert from that to a comfortleſs foreign, a parentheſis of two or three chapters long, to vindicate himſelf from preſent danger of being deſpiſed, and that even by his own children whom he had begotten in the Goſpel, but other pſeudo's made up all of lying, and depraving, had debauch'd out of all reſpect to his doctrine, or eſtimation to his perſon. I ſhould have given a S. Paul leave to have hoped for better returnes from his Corinthians, and now he finds it otherwiſe to have expreſs'd that ſenſe in a ſharper ſtrain of paſſion, and indignation, than Tullie could do againſt Antonie, when on the ſame exacerbation he brake out into that ſtout piece of eloquence, quid putem? contemptúmne me? non video quid ſit in moribus aut vitâ meâ, quod deſpicere poſſit Antonius. But there was another conſideration, which as it compoſes our Apoſtles ſtyle, ſo it inlarges it with arguments, all that he can invent, to ingratiate himſelf unto them, becauſe this contempt of their Apoſtle was a moſt heynous provoking ſin, and withal, that which was ſure to make his Apoſtleſhip ſucceſleſs among them; And then though he can contemne reputation, reſpect, any thing that is his own, yet he cannot the quaero vos, ſeeking of them, that office that is inſtructed him by Chriſt, of bringing Corinthians to heaven; Though he can abſolutely expoſe his credit to all the Eagles and Vultures on the mountains, yet can he not ſo harden his bowels againſt his converts, their pining, gaſping ſouls, as to ſee them with patience poſting down this precipice; by deſpiſing of him, proſtituting their own ſalvation; And therefore in this extatick fit of love and jealouſie in the beginning of c. 11. you may ſee him reſolve to do that, that was moſt contrary to his diſpoſition, boaſt, and vaunt, and play the foole, give them the whole tragedie of his love, what he had done, and ſuffered for them, by this means to raiſe them out of that pit, force them out of that hell, that the contempt of his miniſtery had almoſt ingulph'd them in. And among the many topickes that he had provided to this purpoſe, this is one he thought moſt fit to inſiſt on, his no deſign on any thing of theirs, but onelyonly their ſoules; Their wealth was petty, inconſiderable pillage, and ſpoile for an Apoſtle in his warrefare, too poor, inferior gaine for him to ſtoop to; A flock, an army, a whole Church full of ranſomed ſoules, fetch'd out of the Jawes of the Lion and the Beare, was the onelyonly honourable reward for him to pitch deſigne on, Non quaero veſtra ſed vos, I ſeek not yours, but you.
In handling which words, ſhould I allow my ſelf licence to obſerve, and mention to you the many changes that are rung upon them in the world, my Sermon would turn all into Satyre, my diſcourſe divide it ſelf not into ſo many parts, but into ſo many declamations, 1. Againſt them that are neither for the vos nor veſtra, the you, nor yours. 2. Thoſe that are for the veſtra, but not vos, the yours but not you. 3. Thoſe that are for the vos, you, but in ſubordination to the veſtra, yours, and at laſt perhaps meet with an handfull of gleanings of paſtors, that are either for the veſtra, yours, in ſubordination to the vos, you, or the vos, you, but not veſtra▪ yours. Inſtead of this looſer variety, I ſhall ſet my diſcourſe theſe ſtrict limits, which will be juſt the doctrine and uſe of this text, 1. Conſider the foreign, the truth of the words in S. Pauls practice. 2. The foreign, the end for which they are here mentioned by him. 3. The foreign how far that practice, and that end will be imitable to us, that here are now aſſembled, and then I ſhall have no more to tempt or importune your patience.
Firſt of the firſt, S. Pauls practice in ſeeking of the vos, you. That his earneſt purſuit of the good of his auditors ſouls, though it have one very competent teſtimonie from this place, v. 15. foreign, moſt willingly will I ſpend and be ſpent for your ſoules, even ſacrifice my ſoul for the ſaving of yours, yet many other places there are, which are as punctual and exact for that, as this in this text, nay 'tis but a foreign ſeek here, but you ſhall find it an foreign contend] in many other places▪ all the agoniſtical phraſes, in uſe among the antient Grecians, cull'd out, and ſcattered among his Epiſtles, fetch'd from Olympus to Sion, from Athens to Jeruſalem, and all little enough to expreſs the earneſt holy violence of his ſoul in this foreign, good fight; he calls his miniſterie, running and wreſtling with all the difficulties in the world, and no foreign or foreign price, or reward of all that induſtrie, and that patience, but onelyonly the foreign, you, gaining ſo many colonies to heaven. But then for the non veſtra, not yours, his abſolute diſclaiming of all pay for this his ſervice, this text and the verſes about it are more punctual, than any that are to be met with; In other places he can think fit the Souldier, i.e. miniſter, ſhould not war at his own charges, that the oxes mouth ſhould not be muzzled, and that the labourer ſhould be thought worthy of his reward, and a double honor for ſome of thoſe labourers, the foreign, elder brothers portion, the privilege of primogeniture for ſome, and that conſiſting not onelyonly in a foreign precedence, but foreign double honour, 1 Tim. 5.17. and that of maintenance too, as well as dignity. But in this chapter to theſe Corinthians the Apoſtle renounces receiving, or looking after any ſuch revenue, or incouragement to his Apoſtleſhip ▪ what he ſaith here, foreign, I ſeek not, for the preſent, he ſpecifies both for time paſt and to come, foreign, I have not, v. 13. and foreign, I will not, v. 14. i.e. ſaith Heſychius, that beſt underſtood the Helleniſts dialect, foreign, it ſignifies to lay burthens on others, and the Apoſtle in that very word. v. 16. foreign, I have not laid weights on you, and yet farther, v. 17. foreign, I have not coveted, all to this ſame purpoſe, that S. Paul, on ſome ſpecial conſiderations, would never finger one penny of the Corinthians wealth, but ſtill uſed ſome other means to ſuſtain himſelf, that he might be ſure not to be burthenſome to them. What theſe means were, will not be eaſie to ſay exactly, yet I think one may collect them to be one or more of theſe three. 1. Labouring with his own hands, earning his maintenance on the week daies by his trade of making tents, as we read, Acts 18.3. and that particularly at Corinth. v. 1. 2dly. Receiving penſions of other Churches, which furniſh'd him with a ſubſiſtence, though he had none from Corinth, and that is more than a conjecture, he mentions it himſelf, c. 11.8. and cals it the robbing of other Churches, taking wages of them to do you ſervice, and perhaps, 3dly. Being releeved by ſome Chriſtians, that accompanied and miniſtred to his neceſſities; for that was the practice of other Apoſtles, whatever it was of S. Paul; and that I conceive the meaning of that miſtaken phraſe, 1 Cor. 9.5. have we not power, foreign, to carry about a beleeving or a ſiſter woman, or matron (for ſo foreign a brother, is every where a beleever, and foreign 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 foreign, v. 6. forbear working, and yet eat and drink, v. 4. not ſtarve themſelves by preaching the Goſpel. Such an one was Phaebe, Rom. 16.1. who therefore is called foreign, a ſervant of the Church of Cenchrea, i.e. one that out of her wealth, foreign miniſtred to the Apoſtles, and ſuſtained them, and particularly S. Paul at Corinth, as will appear, if you put together that ſecond verſe of Rom. 16. and the date or ſubſcription in the concluſion of the Epiſtle. In v. 2. ſhe is called foreign, i.e. foreign, entertainer and ſuccourer of many, and of S. Paul himſelf, and this it ſeems at Corinth, for there ſhe was with him, and from thence ſhe went on S. Pauls errand, to carry this Epiſtle to the Romanes, as 'tis in the ſubſcription. The ſame he affirmes diſtinctly of the brethren, i.e. the faithful that came from Macedonia, foreign, c. 11.9. they ſupplied my wants. And ſo ſtill the Corinthians had the Goſpel for nothing; By theſe three means, the Apoſtle kept himſelf from being burthenſome to them. But you will wonder perhaps why S. Paul was ſo favourable to theſe Corinthians, ſo ſtrictly and almoſt ſuperſtitiouſly careful not to be burthenſome, or chargeable to them: This I confeſs was a receding from a right of his Apoſtleſhip, and more than will be obligatory of exemplary to us, nay more than he would yeeld to, as matter of preſcription to himſelf, in other Churches, for there, '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 gueſs 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. Pauls truſt to get a contribution out of all other parts for them; This contribution is called by an unuſual phraſe, foreign grace, I know not how many times, in c. 8. of this Epiſtle, which I conceive the very word, which in Latine and Engliſh is called charity, charitas, foreign (in a ſenſe that Ariſtotle uſes foreign, *foreign.Rhet. 11.7.) and as it is all one with foreign, v. 4. communication, diſtribution, miniſtring to the Saints, and as in the benediction, foreign grace, and foreign 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, whereever he officiates by doctrine, and by cheerful example, (by preaching the duty and the benefits and ſetting them lively copyes of it) to raiſe up the charity of his people, and from that to ſee to the liberal proviſion of all that are in want in that place, yea and if need be, that it overflow its own bankes (if they be narrow) and extend to the watering of others alſo. In the primitive times the Offertorie was the conſtant meanes of doing this, no man of ability ever coming to the ſacrament without remembring the Corban, and out of that treaſury the foreign or prieſt being inabled, *Juſt Mart. Apol. 2.foreign, 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, foreign, to furniſh tables, i.e. diſtribute maintenance out of that banke to all that were in need, Act. 6.2. I wiſh heartily our care and our practice may not fall too ſhort from ſuch a venerable example. Well, there being need, more than ordinary, at that time, for our Apoſtle to quicken his Corinthians liberality to the poor brethren of other Churches, was the reaſon, I conceive, of his renouncing all part of their liberality himſelf, inflaming their charity by that means, ſhewing them firſt in himſelf a paterne and example of bounty, beſtowing the diviner food of their very ſoules upon them, as freely as the ſun extends his beames, or the ſtars their influence, pouring down heaven upon them in a ſhower, and yet to exceed the clouds in their bounty, never thinking of any means to exhale from them to his own ſphaere any the leaſt tribute out of their fatneſs, abundantly ſatisfied, if thoſe clods, that have been ſo inrich'd by him, will melt or ſwet out ſome of their charity to others, give poor Chriſtians leave to be the better for their fulneſs. Having given you an account of the Apoſtles practice in this non veſtra, renouncing, diſclaiming any profit, or gain from his labours among the Corinthians, I proceed to enquire, why he boaſts of it in this place, and keeps it not ſecret betwixt himſelf and God, but in ſeveral phraſes mentions it over and over again, foreign, I have not overcharged you, I have not burthened you, I have not coveted any thing from you, and foreign, I ſeek not yours.
The plain truth is, the Apoſtle is fain to boaſt, to recite, and reherſe his merits toward them, to demonſtrate how, above what ſtrict duty exacted, he hath obliged them, and all little enough to vindicate his miniſterie, to bring them into any tolerable opinion of him: He had been reproach'd by them, counted weak, a fool, in the former chapter, and by that means he is compelled thus to glory, v. 11. The thing that I would have you make matter of meditation from hence, is, the conſtancy of the devil, and his indefatigate perſeverance in this grand foreign, artifice of deceipt, in ſtealing away mens hearts from their Apoſtles and Paſtors, and the mighty ſucceſsfulneſs that this meets with, debauching whole nations and Churches at once, particularly all Corinth, (a moſt numerous populous city of forward Chriſtians, and Metropolis of Achaia) from all love, reſpect and eſtimation of their ſpiritual father, and that within few years after their ſpiritual birth, by that very Paul begotten in the Goſpel. Thus is the preſent miniſtry of this Kingdome, that very ſame ſubordination of Biſhops, Preſbyters and Deacons, that ſo neer the Apoſtles, as in Ignatius time, could not be violated without profaneneſs, and even diſclaiming of Chriſtianity, (by him moſt clearly and diſtinctly ſet down almoſt in every of thoſe Epiſtles, which Vedelius at Geneva, a ſevere Ariſtarchus, could not doubt but they were his) that miniſtry of ours, the very ſame that planted the Proteſtant Religion among us, watered it with their blood, (our Pauls and our Apollos's too) to whom God by that prolifical teeming martyrdome of theirs, hath ſince raiſed up a moſt numerous, learned, Orthodox ſeed, ready, I doubt not, in defence of our Religion, to fill up the ſufferings of their fathers, to dy their garments in the ſame winepreſs, to run, if occaſion ſhould be, and croud into that fiery chariot, and there like the antient foreign in Athenaeus, fight, and ſhoot out of thoſe warme ſeats, foreign and contend earneſtly for that faith that was once delivered to the Saints in this kingdome: This ſo learned, puiſſant, Orthodox miniſtery of ours, yet how is it by the ſonnes and daughters of their love, their ſweat, their prayers, their teares, their lungs, their very bowels, ſorry am I to ſay, by ſome ſons of the very prophets, defamed, and vilified? I ſpeak not this either to raiſe, or invenome any paſſion in my fellow-brethren, but, God knowes, out of two other more uſeful deſignes, 1. From the common fate of others, and even this Apoſtle before us, to leave off wondring at this act of Gods providence, in permitting, and Satans malice in attempting it. Think it not ſtrange, ſaith the Apoſtle, concerning the fiery trial, this I cannot call by that title, 'tis rather the aery trial, a blaſt of poyſonous vapour, that Satan in a kind of hypocondriacal fit hath belch'd out againſt the Church, yet are we to think as little ſtrange of it; '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, crown'd with reproaches, as well as thornes, firſt wounded with the ſword of the tongue, and then after with nailes and ſpeare, made viler, then Barabbas by the peoples cry, before condemned to the croſs by Pilate; And when the Maſter of the houſe hath been patient to be called Belzebub, well may a diſciple of his retinue digeſt the title; And therefore, me thinks, S. Paul can write it calmely, we are become, foreign as the off-ſcouring, and foreign, '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 whipt, then burnt in a ditch, or caſt into the ſea, every man giving him a [foreign, and foreign] Let the curſe of the whole city light on thee; And thus, ſaith the Apoſtle, are we become, we Apoſtles, we Miniſters; Yea and foreign, a ſpectacle to the world and angels and men, foreign the theatre for all the foreign, as ſome (I ſay not how well) have lightly changed the phraſe, 1 Cor. 15.32. combating with men, as with lions, and beares, or elſe foreign, the ſtage, and ſcene for the whole world of fiends and men, to act their tragedies upon, and no manner of newes in all this. Even among the heathen, the Grammarians tell us, that never any Comedy of Ariſtophanes took ſo well, as his Clouds, that was ſpent all in reproaching of Socrates, and under that title involved the whole condition of learning; Though through Alcibiades's faction excidit, it miſcarried, miſt its applauſe once or twice, yet when men were left to their own humors, 'twas cried up extremely. And therefore not to think it ſtrange, that is the firſt thing; Yea, and 2dly. To make it matter of rejoycing and triumphing, of a foreign, Mat. 5.12. a plain ſhouting for joy, or, as we render it, exceeding gladneſs, that they are worthy of this degree of Chriſtian preferment, to ſuffer ſhame for Chriſts name; That woe of Chriſts we have been generally ſecure, and ſafe from, Luk. 6.26. Woe unto you when all men ſpeak well of you, we have had in all ages friends good ſtore, that will not let this curſe light on us; And bleſſed be God, if it prove foreign, we of the laſt age peculiarly, that that great bleſſing is reſerved for, Mat. 5.11. foreign, bleſſed are ye when men ſhall revile and perſecute and ſay every evil word againſt you; But withall let us be ſure to take along with us the foreign falſely] that followes, that it be our innocence that is thus reviled: The devil is moſt ready to do it then, being foreign, accuſer of the brethren, the beſt Chriſtians, that he may exerciſe two of his attributes at once, accuſer and lyer both; If he do not ſo, I am ſure twill be ſmall matter of rejoycing to us, ſmall comfort in ſuffering as a theef, ſaith the Apoſtle, though all joy in ſuffering as a Chriſtian, and ſo ſmall comfort in the foreign being reproached unleſs the foreign falſely] be joyned with it; And therefore you muſt adde that caution to your comfort, that they be your good, at leaſt your juſtifiable deeds, that be evil ſpoken of, or elſe it will not be a ſic prophetas, the prophets were uſed like you. The Clergyman that in ſuch a time as this, when the mouth of hell is open againſt us, ſhall think fit to open any other mouth, to joyne in the cry againſt the Church, to give life, or tongue to any ſcandalous ſin, and ſet that to its clamans de terra, crying from the ground; that ſhall with any one real crime give authority to all the falſe pretended ones, that are laid to the charge of our calling, that by drunkenneſs or incontinence, by luxury or ſloth, by covetouſneſs or griping, by inſolence or pride, by oaths or uncomely jeſting, by contention or intemperate language, by repaying evil for evil, or rayling for defamations, ſhall exaſperate this raging humour, and give it true nouriſhment to feed on, what doth he but turn broiler and boutefeu, make new libels againſt the Church, and by that means perſwade credulous, ſeducible ſpectators, that all are true, that have been made already; I know not what climax or aggravation of woes is heavy enough for that man, all the lamentations and foreign in the Bible, Alas my brother] will not reach unto it, that of the milſtone about the neck, or the Melius ſi nunquam naſceretur, it had been better if he had never been born] are the fitteſt expreſſions for him. S. Paul for the vindicating his miniſtery from vileneſs, was fain to mention all the good deeds he had ever done among them: O let not us bring our evil to remembrance, by acting them over afreſh, but think it moſt abundantly ſufficient, that we have already thus contributed to the defaming of our calling; He that hath done ſo formerly, that by the guilt of any one ſcandalous ſin (and it need not be of the firſt magnitude, to deſerve that title in a Miniſter) hath contributed ought to the vilifying of the whole Order, 'tis now time for him to ſee what he hath done, been a troubler of Iſrael, ſet the whole kingdome in an animoſity againſt the Clergy, and when will he be able to weep enough in ſecret, to waſh out this ſtain, incorporate into the very woofe of our robe? I ſhall no farther aggravate the ſin upon him, than to prepare him to ſeek out for ſome remedie, and to that end to bear me company to my laſt particular, how far we are concerned in the tranſcribing S. Pauls pattern, how far that practice, and that end is imitable by us, that are here aſſembled.
This practice conſiſts of two parts, a poſitive, and a negative. The poſitive part of this practice, the foreign, but you] hath no caſe of ſcruple or difficulty in it; The You] are the Corinthians ſouls; As in other places the ſouls ſignifie the perſons, ſo many ſouls went out of Aegypt, i.e. ſo many men; ſo here, by way of exchange or quittance on the other ſide, you, i.e. your ſouls, according to that of Pythagoras of old, foreign, thy ſoul is thou; And then adde the foreign I ſeek] to it, and it gives you the uncontradicted duty of a Miniſter, to be a ſeeker of ſouls, the ſpiritual Nimrod, the hunter before the Lord, hunter of men, hunter of ſouls, and that indeed as wild, and untameable, ſubtle a game, as any wilderneſs can yeeld, ſo unwilling to come into our toyles, ſo wiſe in their generation to eſcape our ſnares, ſo cunning to delude all our ſtratagems of bringing them to heaven, that a man may commonly labour a whole night and catch nothing. He that winneth, or taketh ſouls is wiſe, ſaith the wiſe man, Prov. 11.30. A piece of wiſdome 'tis, not ſuddenly learn'd, a game, wherein all the wiſdome of the world, the foreign, the prudence of the fleſh, and the cunning of hell are all combin'd in the party againſt us, for this foreign, as Syneſius calls the ſoul, this ſtake betwixt God and devils; and the game muſt be very carefully play'd, and dexterouſly managed on our ſide, if we think ever to win it out of their hands. The manner of paſtors, as of ſhepherds among us, is much changed from what it was in the Eaſtern parts of the world, in Greece and in Jurie; The ſheep, ſaith the Philoſopher in his time, would be lead by a green bough, and follow whitherſoever you would have them; and ſo in the Scripture is ſtill mention of leading of ſheep, and of the people like ſheep, Pſal. 77. but now they muſt be driven and followed, yea, and ſometime by worrying brought into the fold, or elſe there is no getting them into the faireſt lovelyeſt paſture. The ſheep were then a hearing, and a diſcernig ſort of creatures, could hear the ſhepherd, and know his voice from all others, and when the theef and robber came, the ſheep did not hear them, Joh. 10.8. but now 'tis quite contrary, either not hearing at all; profaneneſs and diſſoluteneſs hath poſſeſs'd our ſoules with the foreign, ſpirit of ſlumber, torpor, abſolute deafneſs, that all our hearing of Sermons is but a ſlumber of ſuch a continuance, or elſe having no eares for any but the theef and robber, if any come on that errand, to rob us of our charity, of our obedience, of our meek and quiet ſpirits, and infuſe calumnies, animoſities, railings, qualities that ipſo facto work metamorphoſes in us, change ſheep into wolves, his voice ſhall be heard, and admired, and deified, like Herods, the voice of God and not of man, though nothing be ſo contrary to God or godlyneſs, as that voice. In this and many other conſiderations it is, that the foreign I ſeek] here is ſo neceſſary; All our paines and induſtry, diligence and ſagacity are little enough, to bring men into the true way to heaven, ſo many by-wayes on every ſide inviting, and flattering us out of it, ſo much good company perſwading, nay ſo many falſe leaders directing us into error, that a Miniſter had need faſten himſelf into the ground (like a Mercuries poſt in this diviſion of waies) and never leave hollowing, and calling and diſabuſing of paſſengers with a—This is the way, walk in it; or in the Apoſtles words, Follow peace with all men (foreign purſue and follow it) and holyneſs, without which no man ſhall ſee the Lord; Peace and holyneſs, two ſuch ſtrangers, ſuch prodigies in the world, (having taken their leaves ſo ſolemnely with Aſtrea for heaven) that unleſs they be followed with a foreign full ſpeed, as in an hue and cry, there is ſmall hope of overtaking or bringing them back again to the earth, And yet without them, heaven muſt be fain to turn an unhabitable part of the world, pars globi incognita, as empty of Saints, as it is full of glory, without them Nemo Deum, no man ſhall ſee God. Could I imagine it poſſible for me to be inſtrumental to you in this work, to adviſe or direct you in this courſe, this method of ſeeking your peoples ſouls, ſo that God might one day find them in this temper, in pace & Sanctitate, in peace and holyneſs, I ſhould put off all the reverence, that I bear to this aſſembly, all conſideration of the buſineſs of this day, and venture to be unſeaſonable that I might be uſeful to you in this point; But I know there be no general rules, that can promiſe themſelves ſuch a ſucceſſefulneſs; the variety of tempers muſt have different accommodations, and well if after uſing of all means, we can be able to ſave any. The way moſt probable in my conceipt is the bringing men acquainted with the difference betwixt the firſt and ſecond Covenant; then pitching on the ſecond, as that that belongs to us Chriſtians, to ſhew them the condition of this covenant in the groſs, the foreign, law of faith, made up of commands as well as promiſes all the Goſpel-precepts that joyne together to complete that Codex, that law of Repentance, ſelf-denyall, Charity, the New creature, which S. Paul interprets foreign, Faith conſummate by love, or, as S. James, foreign, perfected by workes, ſincere, impartial, conſtant, though not unſinning, perfect obedience; And then, if you will have it in the retaile, the Sermon in the mount, in the 5th and 6th of Matthew will give it you completely; were men but poſſeſs'd that thoſe duties there mentioned, with the ego autem, but I ſay to you] were duties indeed not onelyonly phraſes, and formes of ſpeech, that they are not onelyonly by grace made poſſible to a Chriſtian (an eaſie yoke, light burthen, and a command nigh unto thee, Rom. 10.8. i.e. foreign, 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, Gods oath being gone out againſt all others, with a nunquam introibunt, they ſhall never enter into his reſt. It would, I conceive, within a while be found neceſſary either to give over pretending toward heaven, or elſe to obſerve thoſe geſſes, that alone of all others can bring us thither; and ſo the world of Chriſtians be once more divided, as Epiphanius ſaith it was in the firſt ages, not into Orthodox and heretical (for thoſe are titles, that every man will applie as he liſts, the one to himſelf and his adherents, the other to all others that he diſphanſies:) nor again into ſpiritual and carnal, (for thoſe were abuſed too in Tertullians time, as ſoon as ever he turned Montaniſt, then ſtrait nos ſpirituales, we ſpiritual, and all others animales pſychici, meer animal men) but into foreign, godly and ungodly livers, and ſo impiety, injuſtice, and uncharitableneſs be the grand hereſies, to be anathematized, and peace and holyneſs the moſt Orthodox Chriſtian tenets in our Religion. But then for the atchieving this aime, let me tell you, that men muſt have more than Sermons to lead them, the viſible preachings of your lives muſt foreign cooperate, and joyne in the work of drawing ſinners to God, or elſe 'twill hardly prove ſucceſſeful: you know the ſtory in Gellius, when that excellent counſel was given at Lacedemon by one that was vitâ defamatiſſimus, infamous for a very ill life, they were to take the counſel out of his mouth, and appoint a good man to deliver it, though a worſe Orator, Lib. 18.3. Two things the Goſpel was firſt planted by, teaching, and miracles, and thoſe miracles in Scripture phraſe are called workes, and mighty workes; Now though the miracles be outdated, yet the foreign workes, in the other ſenſe muſt never be antiquated, 'tis they that the foreign power belongs to, the efficacy, and force and mightyneſs of our preaching, which if it be not added to our Sermons, our threats will be taken for Mormo's, our promiſes for deluſions, our exhortations out of Scripture for acts of tyranny and oppreſſion, laying thoſe burthens on other mens ſhoulders, which we will not touch with our own fingers; But if our lives beare witneſs to our doctrine, by letting them ſee us write thoſe copies with our own hands, which we require them to tranſcribe, then as Polybius ſaith of Philopoemen, that good Orator, and good man, (and the goodneſs of the man was the ſpecial peece of his oratory) foreign, we ſhall not onelyonly perſwade but inforce our auditors; This is the onelyonly honeſt way of inſinuating our ſelves into our peoples affections, by letting them ſee how hearty our exhortations are, by our zeale to obſerving them our ſelves, by ſhewing what miracles of reformation the Goſpel is able to work on them; by an eſſay of its efficacy on our own breaſts; And if this poſitive part of S. Pauls practice be perfectly con'd, the negative will follow, the non veſtra not yours.] He that heartily and affectionately ſe…ks the ſouls of his auditors, will never pitch deſign on any thing elſe, that is theirs, the crown that belongs to him that converteth many to righteouſneſs, is too rich to receive luſter or commendation from any inferior acceſſion, or acquiſition from any thing that the veſtra yours] can ſignifie; He that hath any conſideration of the veſtra, yours] in this work of a Paſtor, is the foreign, the mercenary hireling, that Chriſt ſo prejudiceth with the foreign and foreign, he flyes, and he cares not for the ſheep, from no other topick of proofe, but onelyonly, foreign, 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 Gods providence in this behalf, conſtantly obſervable through all ages. That no Miniſter of Gods might be forc'd to ſuch viler ſubmiſſions, driven out of that Apoſtolical, generous ingenuity (Freely have you received, freely give,) into Gehezi's meanneſs, and mercenarineſs, ſelling and bartering that ſacred function, the gifts of the holy Ghoſt, or the exerciſe of thoſe gifts; it is, no doubt, that Gods providence hath in all ages ſo liberally provided for endowing of the Church; Among that people where he himſelf ſo immediately preſided, that, ſaith Joſephus, it could not be called by the ſtyle of any other nation, monarchie, ariſtocracy, but foreign, neither adminiſtred by Kings or Senates, but immediately by God himſelf; there the Levites, without any of their own arts or purſuits, were much the richeſt Tribe of the twelve, loſt nothing by having no portion among their brethren; Not to mention their parts in ſacrifices and offerings, and their fourty eight cities with ſuburbs, made over to them, Num. 35. the Lords being their inheritance, i.e. the inſtating the tithes upon them, was demonſtratively as large a revenue to them, as (ſuppoſing an equal diviſion) the remainder could be to any other Tribe, yea and larger too, as much as the twelve tenth parts which they received, exceeded the nine, that remained to each Tribe after the decimation, i.e. by one third part of what was left to any Tribe. And among Chriſtians in the infancy of the Church, before the miniſtery was indowed with any certain portion, yet ſure the foreign, the Chriſtians ſelling their lands, and bringing the price of them to the Apoſtles feet, though not for them to incloſe, yet for them to partake of, as well as to diſtribute, kept them from any neceſſity of the quaero veſtra, ſeeking that which was other mens. Nay where that proviſion was not to be expected, as in their travailes, and journeyings, yet the ſtaff and the ſcrip are interdicted the Apoſtles, Mat. 10.10. and under thoſe two phraſes, the quaero veſtra, the making any gain by the Goſpel, the ſtaff in that place was according to the cuſtome of the Jewes, baculus paupertatis, the ſtaff of poverty, which Jacob intimates, when he ſaith, with my ſtaff I went over Jordan, i.e. in another phraſe, a poor Syrian ready to periſh, particularly foreign foreign the ſign of a Mendicant, (which the Germans call at this day, baetell ſtab, from the Greek foreign, this begging or craving ſtaff) and this, with the ſcrip, was forbidden the Apoſtles in S. Matthew, though in Markes relation, another kind of ſtaff, the ſtaff for travaile be permitted them; To ſhew Gods abſolute diſlike of the quaero veſtra] in Apoſtles, even before any certain proviſion was made for their maintenance, God, that feeds the young ravens, ſuſtains the deſtitute (and beleeve it, his Exchequer is no contemptible banke, his table in the wilderneſs is ſerved with quailes and manna) undertaking to provide for them ſufficiently by ſome other means; And ſince by that ſame providence the Church is now indowed again in moſt parts of Chriſtendome, and Gods ſevere denunciations againſt ſacrilege ſet as an hedge of thornes about Levi's portion, ſure to prick, and feſter, and rankle in his fleſh, that ſhall dare to breake in upon it, what is this but ſtill a continued expreſſion of Gods diſlike of the quaero veſtra, who hath therefore made over his own portion on us, that therewith we might be contented, and provided for, without the foreign, v. 17. without letting looſe our hands, or our appetites on other mens poſſeſſions? You ſee then, by the way, the error of thoſe, that from this practice of the Apoſtle are ready to preſcribe us abſolute poverty, that will have all the lawfull proper revenues of the Church prohibited, under the veſtra, and then claiming of tithes or any other Eccleſiaſtick indowment ſhall get under that ſtyle, and the Apoſtles non quaero] urged for a preſident againſt us; with how little law, or logick you will perceive, when you remember, that the tith, or what elſe is conſecrated, is by the very lawes of this kingdome (to derive the pedegree no farther) as much the Miniſters own, held by the ſame tenure of Donation firſt, then of Parliamentary confirmation, that any mans inheritance deſcends unto him, and therefore to demand them, is no more a quaero veſtra, than to demand a rent of a tenant, in a word, a direct mea, not veſtra, a right, and not a gratuity. Nay the learned Jewes have gone farther (R. Bechai on Deut. 14.) that if the tith be not paid, the whole heap becomes Gods portion, and cite it as a ſpeech of Gods, that if thou pay the tithe it is thy corn, if not, it is Gods corn, and therefore, ſaith he, it is ſaid, Hoſ. 11.9. therefore I will return and take away my corn in the time thereof, and my wine in the ſeaſon thereof; like that land that is held in capite, with a rent reſerved, the non-payment of the rent, or homage, is the forfeiting of the tenure. But I deſire not to follow this Jew in his meditation, but rather to come home to our ſelves, and not onelyonly to interdict our ſelves, the quaero veſtra, but even regulate us in the quaero noſtra, purge out of this aſſembly whatever may ſavour of the Jew, all griping, or rigor, or ſowreneſs, or ſummum jus, even in the quaero noſtra, ſeeking that that is our own. To this purpoſe in the firſt place not to ſeek all that is our own; Though 'twere not a fault in the Lay-Phariſee, Mat. 23.23. foreign, to pay tithe of cumin, and the ſmalleſt herbe, yet perhaps it may be in the Prieſt to require it; A fault not of injuſtice, or the quaero veſtra, but of ſordidneſs, and meaneneſs in the quaero mea: Eth. 4.1.Ariſtotle I am ſure would condemne it under that ſtyle of foreign, too much pooreneſs and tenuity of mind, foreign, though not in deſiring other mens, the quaero veſtra in the text, yet in want, or defect of that liberality, ingenuity, that is required of the moral man, which he there ſpecifies by the foreign, exactneſs even to the partition of a Cumin ſeed, a fault, if obſervable in a heathen, then ſure cenſurable in a Chriſtian, and in a Miniſter vile, and ſcandalous. When this is reſolved againſt in the firſt place, as illiberal, degenerous and beggerly, contrary to that generoſity, and ſuperiority of mind, that our profeſſion ſhould be thought to infuſe into us. The next thing I muſt require of you in the quaero mea, is a general unconcernedneſs in the things of this world, uſing the world as if we uſed it not, poſſeſſing the wealth we have, but not being poſſeſs'd by it (for then it turns our devil or familiar) as able to part with it at Gods call, as to receive it at his gift, powring it out upon every his intimation, ſeeking, and projecting for advantages to be the better for this falſe Mammon, by being rich in good works, and when we ſee it a parting from us of its own accord, taking a cheerful unconcerned leave of it, retaining ſo much of the Sceptick, as the foreign amounts to, an untroubledneſs with theſe inferior events, and of the Stoick, or wiſe man in Antoninus, as foreign, 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 foreign, 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 onelyonly, that are ſet before him, reaches not after thoſe that are out of his diſtance, foreign, 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, foreign, is not onelyonly 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 4thly, 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 foreign, 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, foreign, 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, foreign, deſire of money is foreign, the mother-city whence all wickedneſs comes forth, ſaid Bion of old, and Timon puts them both together, foreign, inſatiate love of wealth and honour are the elements of evill; and 'tis 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 foreign and foreign, 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 'tis 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 onelyonly in the account of God and the hearts of true Corinthians; That that may diſperſe thoſe fumes of prejudices, that Satan is wont to blaſt the Miniſter with, when any ſaving effect is to be wrought by his miniſtery, that unblemiſh'd reputation here, that when it is to be had, is a pretious bleſſing, very inſtrumental to the edifying of others, and is a kind of coronet here in this life, preparatory to that crown hereafter; And ſure there is no work of ours, that we can juſtly hope God will think fit to reward with ſuch a crown, but the ſincere labouring in the word and doctrine, filling our ſouls with the earneſt deſire of ſaving others, eſpouſing it as the ſole felicity of our lives, the one promotion that we aſpire to, to people heaven with Saints, to ſend whole colonies of inhabitants thither. 'Twas the excellence and pride of the antient Jews, yea, and the craft peculiar to them, ſaith Joſephus, foreign, getting of children, propagating miraculouſly, and the barren was the moſt infamous perſon among them, Behold I go childleſs, the ſaddeſt lamentation, and Give me children or elſe I dy, and Take away our reproach, moſt pathetical Scripture expreſſions; yea, and among the Romans the jus trium liberorum, the right of three children, you know, what a prerogative it was: This is our trade, my brethren, to beget children to heaven, and according to the Law of the Goel in Deut. now our elder brother (Chriſt) is dead, we are the men, who by right of propinquity are obliged to raiſe up ſeed to our elder brother. O let it not be our reproach to go thus childleſs to our graves, at leaſt our guilt, and juſt accuſation to bereave our Saviour of that ſeed he expects from us, you know what a ſinne it was to repine at that duty; let not us be wanting to Chriſt in this ſo charitable a ſervice, charitable to Chriſt, that his blood may not have been ſhed in vain, charitable to others, whom we may by Gods bleſſing convert unto righteouſneſs, and the charity will at laſt devolve on our ſelves, who by this means ſhall ſhine as the brightneſs of the firmament, and as the ſtarres for ever and ever.
THE POOR MANS TITHING, A SERMON Preached in St Pauls Church BEFORE THE LORD MAIOR▪ 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.