THese words are spoken by that holy man Job in his owne defence, who being falsly accused by his friends is inforced to justifie himselfe, he pleads innocency whiles they reproach him with iniquity, and takes God to witnesse his integritie, notwithstanding they condemne him with hypocrisie; and in this Chapter doth he accurse himselfe with many a heavie execration, if he were guilty of such hainous offences that he doth there mention: e. g. if I have walked with vanity, or if my foot hath hasted to deceit; Let me be weighed in an even ballance, &c. verses 5, 6. if my step hath turned out of the way, and mine heart hath walked after mine eyes, and if any blot hath cleaved to my hands, then let me sow, and let another eat; yea, let my off-spring be rooted out, &c. ver. 7, 8. and so still goeth on in the following verses clearing of himselfe, and amongst other things (as being none of the least sinnes) he acquits himselfe of op­pression of the poore, which may be done not onely in doing them wrong, but no lesse in not doing them right, therefore saith he, ver. 16. If I have with-held the poore from their desire, or have caused the eyes of the [Page 2]widow to faile: Or have eaten my morsell alone, and the fatherlesse hath not eaten thereof: If I have seen any perish for want of clothing, or any poore without covering: If his loynes have not blessed me, and if he were not warmed with the fleece of my sheep: If I have lift up my hand against the fatherlesse, when I saw my helpe in the gate: Then let mine arine fall from my shoulder-blade, and mine arme be broken from the bone.

The words of the Text may be taken two wayes: viz.

Either Absolutely, considered in themselves as an entire Proposi­tion without any connexion or dependance, then may they be thus read, If I have seen any perish, &c. i.e. I have not seen any to perish, this is an ordinary phrase and common speech in Scripture to expresse a manifest negation by way of supposition.

Parts: Or Relatively, i. e. as having relation to, or dependance upon the following words, and as they are so considered, we have here

1 A Supposition, i.e. the thing supposed as false and wicked; If I have seen &c. i.e. were it so that I should suffer any to perish for want, &c.

2 The Inference, what followes thereupon, i.e. what doth he then de­sire should happen, a heavie curse to lighten; Then let mine arme fall from my shoulder-blade, and mine arme be broken from the bone. vers. 22. as if he should say, were I herein guilty, then doe I wish that this judge­ment should befall me.

This one Supposition may afford us these three severall Propositi­ons: viz.

1 Whilst we are here in this world we may sometimes happen to be in great want. This is implyed in the words, that there are and may be such as are ready to perish for want of clothing, and those so poore, that they may be even without covering.

2 We are to see to, that is, provide for those that are in want, and that stand in great need of helpe. This is also implyed in the words, in that he doth accurse himselfe, if he had been wanting this way, if he had suf­fered any to perish for want of clothing, or the poore to be without covering.

3 We are not to suffer any to perish in extreme need for want of necessary reliefe: For herein doth Job justifie himselfe, that he had not been so hard-hearted as to suffer any to perish for want of clothing; and had he so done, he doth adjudge himselfe worthy of exemplary punish­ment. These are the chiefe points considerable in the words, of each in their order.

Whilst we are here in this world we may fall into want; Doct. 1. and come to be in great need.

This cannot greatly be doubted of, but will easily be condescended to, for were it not out of question, multitudes of witnesses might be produced, and by daily experience it might be proved. How many are there upon our owne knowledge that experimentally find this to be a truth? nay, who is there that can assure or secure himselfe, that he for his part shall be none of those that shall make it good? Salo­mon peradventure the richest, I am sure the wisest of meere men, al­though he was in least danger of want, yet by his wisedome he fore­saw that his riches could not keep him from want, therefore saith he, Eccles. 9.11. I returned, and saw under the Sunne, that the race is not to the swift, nor the battell to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favour to men of skill; but time and chance happeneth to them all. There is none whoever that can promise himselfe the attainment or enjoyment of any outward comfort or contentment, no not so much as of food and raiment, it is not mans wit or wisdome that can get it, but only a divine providence that doth give it: the Apostle, 1 Tim. 6.17. doth give in charge concer­ning rich men, that are most free from want, that they be not high­minded, for they may fall into want, though therefore they beare up their heads aloft, they may come downe as low as others, they may not then trust in uncertaine riches, and why? because uncertaine, and that both in respect none is sure to partake of them, as also none is certaine of the continuance of them, for even when we have them, we are not sure of them, Prov. 23.5. Riches certainly make themselves wings, and sly away, so that while we are looking on them, they are passing from us; and Chap. 27 ver. 24. Riches (saith the wise man) are not for ever, neither doth the crowne endure to all generations; the world it selfe is subject to mutation, and therefore the things of the world cannot be limited to succession; so that for all these things, there is none but may be bred in want, or brought to want. — Pauper ubi (que) jacet, store of poore in every place. But what doe I speake of men? when as Christ the Sonne of God, and the heire of the world, Heb. 1.2. had no better entertainment whilst he lived in the world, then to suffer the want both of food (for we reade of him that he was both hungry and thirsty) and of lodging, Matth. 21.18. Joh. 19.28. he had not where to lay his head, Luke 9.58. The Apostles also after Christ met with [Page 4]the same measure that did Christ their Lord and Master, so saith the Apostle Paul, 2 Cor. 6.4. he was in necessities and distresses, ver. 10. he was poore, although he made many rich; he had nothing, al­though he possessed him, who is in stead of all things; so he com­plaines, Chap. 11. ver. 27. In wearinesse and painfulnesse, in watchings of­ten, in hunger and thirst, in fastings often, in cold and nakednesse, and 1 Cor. 4.11. Even unto this present houre we both hunger and thirst, and are na­ked, and are buffetted, and have no certaine dwelling place; in so much that he was faine to work for his living, ver. 12. And labour, wor­king with our hands, and 2 Thes. 3.8. he saies that he wrought with labour and travaile night and day; but let me not runne too farre in a beaten path, I might even loose my selfe in a multitude of Examples of this kind, to returne therefore homeward to our text, Job that speaking these words gives us occasion to note this truth, may serve as an example in stead of all, Job 1.3. he that did affluere opibus, abound in all things, came to be vix in pelle quidem, scarce had he any thing about him, 2.7. no not a whole skin left him, he that before suffered not any to perish for want of clothing, was now himselfe so poore, that he was without covering; so that from him comes the Proverbe at this day in use, His Codrus su­bitò qui modò Cr [...]sus crat. As poore as Job. And this was not his case alone thus to come to want, but hath been the condition of most of the best of Gods people, even of those of whom the world was not worthy, for it is said of them, Heb. 11.37, 38. that they wandered about in sheep­skins, and goat-skins, in deserts, and in mountaines, in dens, and in caves of the earth, being destitute, afflicted, and tormented: so that if not from our owne experience, yet from the examples of others we must needs be driven to confesse, that whilst we live in this world we may come to be in great want; nay, let me further adde, there is none in the world but is in want; I should adjudges it to be proudly and presumptuously spoken of any amongst us that should say they were so rich and encreased with goods, Revel. 3.17. that they had need of nothing, for as long as we live in this world we are and shall be one way or other in want, How we may be said to be in want. and of something or other we shall stand in need; we may be in want any of these three wayes, viz.

1 If we want what we need to have; viz. the comforts and necessa­ries of life, without which none can at least long subsist, this is a­judgement threatned to the rebellious and disobedient, Deut. 28.48. yea, not seldome it fals out to be the portion of Gods owne people, [Page 5] Rom. 12.13. the Apostle laies it downe as a duty; that we should di­stribute to the necessity of Saints, so that even Saints may be in so great necessity as to stand in need of reliefe, Matt. 25.41-48. our Saviour there tels us that the wicked at the last day shall be indited and arraigned, cast, and condemned, for not relieving Christ in his members, so that it doth there appeare, that even those who are so deare to Christ that their case he accounts as his own, may neverthe­lesse in this world be in a needy condition, viz. hungry, thirsty, stran­gers, naked, sick and in prison, Rom. 8.35. Famine and nakednesse are in the catalogue of those many evils which befall not only the worst of men, but the best that live; and by so much are these in the grea­ter want, by how much they are destitute of those things that can least be spared, this is the disconsolate condition of thousands of poore people in the Christian world, nay, to come neater to our own bone and flesh, how many English Protestants in Ireland have suffered the extremity of this want, how many sad reports from thence have for this long time fill'd our eares, I would I might have said also, our hearts? have we not lately heard how that multitudes of them are exposed to starving and cold, the unavoidable executioners of death? yea are there not many in most places of this land, whom the devou­ring sword (that doth make havock and spoile) hath brought to as bad a stay? Oh that we had a fellow-feeling of the miseries of our fellow-brethren.

2 We are in want, when we want what we desire to have, though we have so much as God sees it to be enough, and others thinke too much; yet if we would have more, we then are still in want, and thus truly few but are in great want; yea, though they have great abundance, Prov. 13.7. There is that maketh himselfe rich, and yet hath nothing, would be accounted better men then they are, these are vain­glorious boasters, and there is (saith he) that maketh himselfe poore, and yet hath great riches, though very rich, yet still complaine that they are but poore, because they are not contented with what they have, and these are covetous persons, who even choake themselves with greedinesse, whose hearts desires seeme as large as * hell it selfe, Prov. 27.20. their eies are never satisfied with seeing, much lesse their hearts with desi­ring; like as a man in a dropsie, doth still desire drinke, and the more he poures downe, the more thirsty he is, the nature of the disease be­ing such as causeth him to drinke much more then would doe him [Page 6]good; or like a ravening Mastiffe that stands staring at the tables end greedily gaping for a morsell, which he hath no sooner swallowed downe and devoured, but he as eagerly lookes for as much more, as if he had had nothing at all; or like other hungry hounds, who being at a losse, goe about bawling after their prey, so it is with these, they goe about all the day long with this Quaere in their mouthes, Psal. 4.6. who will shew us any good? i.e. a good Farme, a good penni-worth, a good bargaine, good ready money, &c. the goods of this world they can never have enough of, whenas a little or nothing of spirituall good contents them; and wonder not that I compare these men (though men) to dogs, for the Scripture doth the same, Psal. 59.14, 15. And at Evening Prophetando non optando dicit, ut apparet ver. 6. let them returne, i.e. they will so doe according to their wonted manner, and make a noise like a dogge, and goe round about the citie, and wander up and downe for meat, and grudge if they be not satisfied. Prov. 30.15. Has filias ex­ponit lunius esse [...]nudiuts bi ul­cam linguam sargun em in­disi entèr su­gentem & at­tia [...]ntem; Annot. in loc. The horse-leach hath two daughters, crying, Give, give; and the world hath two sonnes to match with those two daughters, the rich miser, and the miserable poore, both crying Give, give; the one cries give, because he hath nothing, and therefore in want; and the other as greedily cries give, because he is not con­tent with any thing, and so still in want; and therefore may he well be reckoned there among those things which are never satisfied, and which say not, It is enough: [...]res [...]it amor nammi, quantū ip a pecunia [...]scu for the more he hath, the more still doth he desire to have, Enough is a language which he can by no meanes learne, neither will he rest content till his mouth is stopt up with dirt, and then D [...] Hall con­templ. 8. part. lesse then two ells of earth shall serve him, whom for small part of the curse inflicted upon worldlings as a just judgement of God, Eccles. 5.10. He that loveth silver, shall not be satisfied with sil­ver; nor he that loveth abundance, with increase.

3 We are in want, when we want what we ought to have.

If a man hath never so much, yet if he hath not that he should have, for all he hath, he is still neverthelesse in want. e.g. if a man have masses of wealth, even Psal 73.7. more then heart could wish, yet if he hath not heart and grace to make good use of what he hath, he is in greatest want, better have nothing, then to be never the better for any thing, and indeed he that hath not wherewithall to make good use of what he hath, hath as good as nothing; What shall it profit a man (saith our Saviour) if he shall gaine the whole world, and lose his ownt [Page 7]soule, Mark 8.36. so that were it possible that a man might have the command of the whole world, yet for all that might he be in want of that that should save his soule, and so never the nearer, or the bet­ter; how many are there thus in want, and yet are not sensible of their wants? like as Martha who was much troubled about these out­ward things, that nothing might be wanting, yet our Saviour doth discover that there was want, and tels her that there was in her wanting of the chiefe thing, the only thing needfull which she took not good notice of, Luke 10 42. and thus are we not all in want of those things that we ought to have, and abound in, viz. in thankful­nesse, contentednesse, holy obedience and heavenly wisdome to make the best of these earthly blessings? There is an evill (saith Salomon, Ec­cles. 6.1, 2.) Which I have seene under the Sunne, and it is common among men. A man to whom God hath given riches, wealth and honour, so that he wanteth nothing for his soule of all that he desireth, yet God giveth him not power to eate thereof, &c. though he might seeme to want nothing, yet he wants the chiefe thing, even a sanctified heart, which is the gift of God that should make good all things.

And who now is there living in this world that in one (if not more) of these three respects may not be said to be in want; is it not a plaine case who doubts of it, but that whilst we live here we may happen to be in great want? and why doth the Lord in his wisdome see good to suffer us or any, at any time to be in want, seeing he is able to give to every one a fulnesse? For these reasons, viz.

Reas. 1 To weane us from the world; for if we had our fulnesse here, we would be loth away hence, we would make this our thorow-fare to be our resting place, if all things here should be according to our hearts desire, and we should never be in want of any thing, we would never care for Heaven, but (like Mark 9.5, 6. Peter on Mount Tabor when he wist not what he said,) we would be ready to say, It is good for us-to be here: let us therefore never looke any further, but here pitch our tabernacles, this appeares in that notwithstanding whiles we do live in this world we live in a world of misery, and cannot wholly free or secure our selves from want, yet how prone are we to seeke for true felicitie in earthly prosperity; and when it comes to, how loth are we and the world to part, but how much more unwilling should we then be, if we might have even what we would? but therefore shall we, yea, the best that are, sometimes be in want, that so we may [Page 8]minde homeward more, like the Prodigall sonne, Luke 15.13.19. who so long as he had his fill, mindes not his home, but no sooner began he to be in want, but then he longs after his fathers house.

2 To humble us and keepe us downe, so Moses tels the people that the Lord to humble them suffered them to hunger, Deut. 8.3. for if so be we should be free from all wants, we should not know our selves, nor yet our God, therefore Agur wisely desires the meane, as being the only safe condition, Prov. 30.8. Give me neither povertie nor riches, feed me with food convenient for me: and why? because in either ex­tremes there is danger, ver. 9. Lest I be full, and denie thee, and say Who is the Lord? or lest I be poore, and steale, and take the Name of my God in vaine; so that a fulnesse in this world makes us in danger to swell against God; the Lord therefore oft-times will make us fare hard, and keep us upon short commons, lest we should grow fat, and waxe wanton: and so cast off and forsake God, as the Lord complaines that the people for whom he had done so much, served him after all. Deut. 32.15. But Jesurun waxed fat and kicked: Thou art waxen fat, thou art growen thicke, thou art covered with fatnesse: then he forsooke God which made him, and lightly esteemed the rocke of his salvation. and ver. 18. Of the Rock that begate thee thou art unmindfull, and hast forgotten God that formed thee.

3 Because the Lord hereby gives us to understand that the things of this life are not according to our will, but are at his owne dispose, that it is he that giveth them, or else we cannot have them, he also continueth them, or else we cannot keep them, that we are not ab­solute and independant creatures, but are continually at his finding and keeping, that it is not our fore-cast to get, nor our care to keepe that can doe either, but the wisdome and providence of God that doth order and dispose of all to whom, and as it seemes good to him; Which of you (saith our Saviour) by taking thought can adde one cubit to his stature. Mat. 6.27. It is God that made the world (saith the Apo­stle) and all things therein, that is the Lord of Heaven and earth, that needeth not any thing, who giveth to all life and breath, and all things, Act. 17.24, 25. and Deut 8.3. He humbled and suffered thee to hunger, &c. that he might make thee know, that man doth not live by bread only but by every word that proceedeth out of the mouth of the Lord doth man live: it is not the outward meanes that we doe live upon, but Gods blessing upon the mea [...]es that we live by; and verses 17, 18. [Page 9]Lest thou say in thy heart, My power, and the might of mine hand hath gotten me this wealth. But thou shalt remember the Lord thy God: for it is he that giveth thee power to get this wealth, &c. so the wise man tels us, that riches and wealth with power to partake thereof, and com­fort in the use thereof, is the gift of God, Eccl. 5.19. this, God would have us to know, and therefore doth he give and take away at his pleasure, thus dealt he with Job, which made him to acknowledge the same, Chap. 1.21. The Lord gave (saith he) and the Lord hath taken away, &c. The Lord sometimes will let us want, that thereby we may see what shiftlesse creatures we are, and what an all-sufficient God he is.

Ʋse 1 Hence may we see the little cause that we have to be so in love with this world, or with the things of this life, all which cannot keep or secure us from want, therefore so often called vanities, be­cause they are vaine things to trust to, or doate upon, they cannot profit nor deliver, and therefore vaine, 1 Sam. 12.21. and great reason why we should be most desirous of, and most carefull to provide for the happinesse of the world to come, looke never to be well till we get thither, but ever, either to be in want of something, or at least subject to the want of all things; but if after this time of our pilgri­mage we get once safe home to Heaven, then feare no want of any thing that may make the creature happie, for there is a fulnesse in per­fection, In thy presence, O God, is fulnesse of joy, and at thy right hand are pleasures for evermore, Psal 16.11. the vast desires of thy heart which cannot now be satisfied, shall then be fill'd brim full and running over. How excellent is thy loving kindnesse, O God (saith David) there­fore the children of men put their trust under the shadow of thy wings, they shall be abundantly satisfied with the fatnesse of thy House, (by house here may be understood not only the place of grace, i.e. where the Lord doth afford the meanes of grace, where he doth dispense his holy Or­dinances, spirituall dainties and delicacies which the Lord himselfe hath provided for the nourishing and cherishing of the soules of his people in this life, Isai. 25.6. but also the palace of glory, i.e. the hap­pinesse of Heaven, provided for the Saints of God after this life, which is also called the House of God, Job. 14.2. where there is an everlasting well-spring of joy that can never be exhausted or drawne dry) and thou shalt make them drinke of the river of thy pleasures, for with thee is the fountaine of life, and in thy light shall we see light: the very [Page 10]thoughts whereof even now cannot but ravish thy heart, hast thou any comfortable hopes hereof? thou canst not then but breake forth into admiration and say with the Psalmist, Oh how great is thy good­nesse which thou hast laid up for them that feare thee! Psal. 31.19. who would be willing to lie still in a dungeon almost halfe starved, or at the best where he hath but enough to keep life and soule together, and not desire rather inlargement to goe to his owne home, where he may have even what he will? this consideration, to wit, of the misery of this life, and the happinesse of that to come made the Saints of God in all ages so willing to die, and so loth to live as the Patri­archs, Ieb. 11.23, 16. all which died in faith not having received the promises: i. e. as touching the land of Canaan (which although it was the land of Pro­mise, yet was it to them as a strange countrey, Heb. 11.9.) but having seene them afarre off, and were perswaded of them, and embraced them, i.e. through faith did they see and beleeve that in many gene­rations to come, these Promises made to them should be made good to their posterity, but for their owne parts they confessed that they were strangers and pilgrimes on the earth, and why? because they desired a better countrey, that is an heavenly, where they might to the full enjoy their God, who hath prepared for them that City.

Ʋse 2 This may serve to condemne the madnesse and folly of worldlings that carpe and care, moile and toile, to scrape together and hoard up earthly goods, thinking thereby to keep them and theirs from want, whenas alas this is not the way, for all that thou canst doe, thou maist fall into want, Psal. 127.2. It is in vaine for thee to rise up early, to sit up late, and to eate the bread of sorrowes, it is Gods blessing only that can doe thee good, for if thou shouldst swelt thy heart, thou canst not keep thy self from want, yea, though thou makest thy selfe never so great a drudge whilst thou livest here, thou shalt be in want in one kinde or other; see then and consider how thou dost play the foole, Eccl. 4.8. There is one alone, and there is not a second (a covetous man is a singular foole, he hath scarce his fellow, and wherein doth his folly appeare? in that though) he hath neither child nor brother: (none that he can as­sure himselfe shall be his heire) yet is there no end of all his labour, nei­ther is his eye satisfied with riches, neither saith he, For whom doe I labour and bereave my soule of good? this is also vanity, yea it is a sore travell. The Text is so plaine and to purpose, that I shall not need to comment upon it.

Ʋse 3 Take we notice that the want of good things is not simply in it selfe an evill thing, for if so, the Lord would never suffer any of his to fall into want; and yet these are those that usually in this life are in greatest want of these outward things, whenas the wicked for the most part enjoy them in farre greater abundance, we see it here in Gods dealing with Job, who was stript of all, and yet such an one of whom God gives this testimony, viz. that there was none like him in the earth; a perfect and an upright man, one that feared God and eschewed evill, Chap. 1.8. and it was not his case alone, for, for the most part they are the Jam. 2.5. poore of this world that are the chosen of God, a great comfort therefore it may be to the godly poore in time of the grea­test want, that for all this the Lord loves them neverthelesse; and that want is not evill, but good for them, otherwise it should not be their portion, for the Lord doth not with-hold good things from them, because he could not beteame them on them: but because he sees they are not good for them, but that the want of them is better; yea, best for them, and this are they to be assured of, and to rest satisfied with, for these outward things the Lord often gives them to the wicked in wrath, and with-holds them from his in love.

But hath not the Lord promised that there shall be no want to them that feare him, Object. Psal. 34.9. and that no good thing will he with-hold from them that walk uprightly? Psal. 84.11.

Resp. 1 There shall be no want to such, i.e. of any good thing, Psal. 34.10. so that thou being such an one to whom the Promise is made, if any thing be wanting to thee, thou maist be sure it is not good for thee, and then better that thou dost want it, then if thou didst enjoy it: what wise man will complaine of that want which if he had would prove more hurtfull then gainfull to him?

2 No good thing will God with-hold, &c. and therefore not wants, which to them are also good things, Wants good to the Godly, and how. as doth appeare in these re­spects, viz.

1 For the present: because the lesse thou hast, the lesse hast thou to give an account of; Poverty is a light burden, and a great advantage to us in the way to Heaven; whereas the wealthy are so Hab. 2.6. laden with thick clay, and so shackled with fetters of silver, and chaines of gold, that they come on heavily and staggeringly, and oft-times fall short; Matth. 13.22. the cares of this world, and the deceitfulnesse of riches are heavie clogs at mens heeles, which make many that they cannot once stirre, [Page 12]nor take one right step in the way to Heaven, hence comes it to passe that it's so Matt. 19.23. hard for a rich man to enter into the Kingdome of God: For they that will be rich, (saith the Apostle, 1 Tim. 6.9.) fall into temp­tation, and a snare, and into many foolish and hurtfull lusts, which drowne men in destruction and perdition.

This advantage have the poore over the rich, that their path-way to Heaven lies more plaine, and smooth, and is not beset with so many thornes and briers, they may therefore passe on with a more swift pace. A ship of great burthen, and heavie laden comes with great la­bour and difficulty, and with much adoe is brought in; but a light pinnace comes a long swiftly, and is brought in with much ease.

3 For the future: for thy wants doe but make roome for, and make thee fit for a rich supply: for the needy shall not alway be forgotten, the expectation of the poore shall not perish for ever, Psal. 9.18. My God shall supply all your need (saith the Apostle, Phil. 4.19.) according to his riches in glory by Christ Jesus: if there be in God and in Christ enough (thou thinkst) to satisfie the desires of thy heart, feare not but thou shalt have enough.

See then how good it is for Gods people (at least sometimes) to be in want, and yet how afraid are the very best of falling into outward wants, as if they thought themselves wiser then God that knowes what is best and fittest for them: sense indeed cannot credit it, but faith must beleeve it.

Ʋse 4 Are not we falne into want? (though while we live here we shall never be wholly free, yet have we great abundance over many others) Oh what great cause have we then to blesse God, and how carefull should we be to serve this good God 4 Tim. 6.17. that giveth us all good things richly to enjoy: When thou hast eaten, and art full (saith Moses) then thou shalt blesse the Lord thy God, for the good land which he hath given thee. Beware that thou forget not the Lord thy God, in not keeping his Commandements, and his judgements, and his statutes which I command thee this day: Deut. 8.10, 11. 3 The more to move us hereto consider what are we above others? we altogether undeserving creatures, Gen. 32.10. unworthy of the least of all his mercies, deserve not the crummes that fall from his table, that the Lord then should deale better with us then with others our betters; that he should let them want, and yet let us abound, that he should cut them short, and yet give us our fill; we can give no other reason but Gods meere mercy to us above [Page 13]others, seeing he might have dealt with us in this kind as with others, yea, worse then with any, seeing that there is none, no not the richest and greatest in the world, but might have been as little and low as the poorest and meanest on earth, 1 Cor. 4.7. Who hath made thee to differ? hast thou not cause to say with David, Who am I, O Lord God, and what is my house, that thou hast brought me hitherto? 2 Sam. 7.18.

Againe consider, Where much is given, there will be much required: 2 Luke 12.48. this is held but equitable amongst men, and therefore as just with God; whenas God doth more for us then for others, he in justice expects more of us then of others, the more cost the more fruit, others that have not so much as we, have not so much to answer for as we; and the more God hath bestowed upon thee, the greater is thy debt of thankfulnesse, and the greater thy duty of obedience.

Doe we see others in want? Ʋse 5 Oh how ready should we be to af­ford them a supply, reach forth our helping hands, and doe for them even as for our selves, considering that as it might have beene, so we know not how soon it may be thus with us; the same argument doth the Apostle use as a motive, Heb. 13.3. Remember them that are in bonds as bound with them, and them which suffer adversity, as being your selves also in the body; as if he should say, it stands you in hand to relieve those in want, in regard it may be said to be in some respect a Respecta possi­bilitatis, licèt non certitudini [...] com­mon case, yea, it might be thy case, put thy selfe therefore into their condition, that is by laying it to heart, as if it were thine owne, and then be hard-hearted and strait-handed if thou canst: but of this now but by the way, and more at large in the next points.

Would we not fall into want? Ʋse 6 the best preservatives that I can afford you to keep you out of the danger thereof are these, viz. Means to keep from want:

Make God thy portion: as did David, Psal. 119.57. and then thou hast enough, as he saith, Psal. 23.1. The Lord is my shepherd, 1 I shall not want: dost thou thinke God ( Psal. 50.12. whose is the world, and the ful­nesse thereof) is able to supply thy wants, if then thou dost enjoy this God, how canst thou feare any want? the Lord made himselfe known to Abraham the Pilgrim, even Acts 7.5. when he had not a foot of land of his owne to be [...] Gen. 17.1. not only the Almighty, but also the All-sufficient God, noting God is every way able to doe for his ser­vants; he hath wherewithall to give to all their fill, the word is very [...] De [...] sortis. emphaticall, and full of comfort, and Abraham made good use thereof, as it doth appeare afterwards, for when he was in a great [Page 14]strait he casts himselfe upon Gods All-sufficiencie, [...] composit i [...] ex [...] relativo, & [...] suffici­entia, & sic idem significat quod Gr. [...], sibi vel per [...]e sufficient. Vel (ut alii vo­lum) [...] de­riva u [...] a [...] mamma, quia nutrit Deut fi lios suo [...] cum omnia [...] bono­ [...]um affluentiā, sicut nu [...]rix in­ [...]antemē papiliis [...] so [...]genie [...]. God (saith he) will provide, Gen. 22.8. and Jehovah-jireh (God will see to, and provide for his) ver. 14. may well be the motto of all true beleevers, the children of faithfull Abraham, Solus habet omn [...]a ju [...] habet ha [...]eniē omnia if thou hast God, thou hast more then all things else, for one God will doe thee more good, and stand thee more in stead, then the whole world beside, David saw cause why he should rejoyce more in the light of Gods countenance, then the men of the world in the encrease of their corne and wine, Psal. 4.6, 7. Get thy heart therefore replenished with him that made the heart, otherwise thou wilt alwayes be in want, not the world, but the God of the world can keepe thee from want, E [...] avariatiae totus non sufficit orbis. the whole world is not enough to satisfie the greedy desire of a covetous Cormorant: We reade of Alexander the Great (who never left coveting and conque­ring till be had made himselfe Monarch of the then knowne world, or at least so much thereof as was knowne to or heard of by him) that he wept, because there were no more worlds for him to con­quer, and no wonder that the world is not enough, nay, were there many worlds they would prove all too little to satisfie an unsancti­fied heart, for a circle can never fit or fill a triangle, now we know the for me of the world is circular, and of mans heart triangular, im­possible then is it for this to be fill'd with that, it is God only then that in the Trinitie of persons can suite well with, and fill to the full this triangle, mans heart.

2 Get a right to, and a state in the Lord Jesus Christ; Cant. 2.16. that thou art his, and he is thine; then all that he hath (who is heire of the world) is also thine, so farre forth as it is for thy good; 1 Cor. 3.21, 22, 23. All things are yours: Whether Paul, or Apollo, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours, And ye are Christs, and Christ is Gods. All the good that God hath that is com­petible to creatures is derived through Christ to us, he therefore that hath Christ, hath such a treasure to enrich him, and such a Magazine of all good things, and that of all sorts to furnish him, that it is im­possible for such an one to come to want; For he that spared not his owne Son (as saith the Apostle, Rom. 8.32.) but delivered him up for us all: how shall he not with him also freely give us all things? if he give us the greater, will he deny us the lesse? if he bestowes Christ upon us, who is more worth then all things, then surely will he not with­hold from us any thing which in comparison of him is as nothing, [Page 15]whenas therefore he gives Christ, he gives not a naked Christs, but Christ with all his benefits, and all his appertenances, i.e. all manner of good things, which God gives in over and above the bargaine to all true beleevers: so that the having of Christ doth Omne maju [...] includit in [...]e minus. imply all other things and more, forasmuch as he is farre better to thee then any thing else can be, like as Elkanah said to Hannah, 1 Sam. 1.8. Am not I bet­ter to thee then ten sons? to be sure, Christ is better then ten thousand worlds; for not only for his sake dost thou partake of good things, but also in and through him hast thou the sanctified use of all those things; it was not then without cause that that holy Martyr Lam­bert still cried out to the last, None but Christ, none but Christ; and that the Apostle Paul accounted all things but as dung that so he might win Christ, Phil. 3.8.

3 Give to those that are in want: this the men of the world will not beleeve to be a meanes to keep from want, but rather to bring to want, therefore when call'd upon to give reliefe, their answer is, they must see what they shall have themselves, they may give what they have away and want, &c. whenas their atheisticall hearts will not suffer them to beleeve, that to give is the way to have: Give, (saith our Saviour) and it shall be given unto you, good measure, pressed downe, and shaken together, and running over, shall men give into your bosome: Luk. 6.38. and Prov. 28.27. He that giveth unto the poore, shall not lack: Almes to the poore is like the pouring of a paile of water into a dry pump, that fetcheth up a great deale more; contrariwise, any way to wrong the poore, whereby to enrich our selves, is the ready way to come to want, Prov. 22.16. He that oppresseth the poore to increase his riches, and he that giveth to the rich, shall surely come to want. Yea, it is said, that he that with-holdeth more then is meet shall surely come to want.

4 Walke close with God in the way of holy obedience: All Gods Promises are conditionall; yea, of these outward good things hath he promised abundance, but it is upon the condition of obedience, as doth appeare plainly, Isai. 1.19. Exod. 23.25, 26. Psal. 84.11. and largely Levit. 26.3, 4, 5, 6. Deut. 7.12, 13, 14, 15. and particularly Deut. 28.1-14. be not we then wanting in duty to God, and God will not be wanting in any good thing to us, and how can we looke that God should make good his Promises if we look not at all to our performances? we make them voide whenas we keep not the con­dition: [Page 16]if thou beest a true servant of God, doe not thinke him to be so hard a master, as to suffer any of his houshold to want, it is more then ever was heard of or knowne. Psal. 37.25. Walke before God then, and be upright, and trust God to provide for thee, follow God in his way, and then art thou in a faire way to have a supply of all things, Seeke first ( i.e. in the first place as the chiefest thing) the Kingdome of God, and the righteousnesse thereof, and all these things shall be added unto you. Matth. 6.33. I end this with what the Apostle saith 1 Thess. 4.12. Walke honestly, &c. that ye may have lack of nothing.

5 Lastly, Get true contentednesse of minde: a contented minde (we say) is worth all, and indeed so it is, for it will make a supply to all thy wants, a little with contentment is enough, that will make us even in povertie say Itiner. Ser. pa. 465. as Hephestion to Alexander, As I had nothing, so I wanted nothing; whenas enough without contentment will be too little, this appeares in 1 K [...]. 21.4. Ahab, who though he was King of Israel, yet (as if a Kingdome had been too little) he was not contented, ex­cept he might have to himselfe poore Naboth's vineyard, and the same Plut. Apoph. Regum. Alexander, who hearing of the great riches of India, divided all his Kingdome of Macedonia forthwith among his Captaines and souldiers (so little content took he in a Kingdome) saying he prefer­red the riches of India (hoped for) before all his father Philip left him in Macedonia; D ^r Hall con­templ. 7. part. so that riches and poverty are more in the heart then in the hand, he is wealthy that is contented with a little, and he is poore that is in want with abundance: Every body wants ma­ny things, but there is one thing we all want, which if we had more of, we should want nothing, and that is true contentednesse; which only with Godlinesse is great gaine, that rests well enough satisfied onely with the meere necessaries of life: if therefore we would have enough of the world, let us labour for more of this grace, and to attaine to so great a measure thereof as to say with the Apostle Phil. 4.11, 12. Not that I speake in respect of want, for I have learned in whatsoever state I am therewith to be content: I know both how to be aba­sed, and I know how to abound, every where, and in all things I am instru­cted, both to be full, and to be hungry, both to abound, and to suffer need, &c. If in thy wants thou canst learne to be content, thou hast that then which is better then that thou wantest; and the more to move hereto consider of these things: Consider.

1 Thou hast (that hast least) farre more then thou canst deserve; [Page 17]alas should God deale with us according to our deserts, we should not be worth the least mite, when therefore thou art ready to com­plaine of want, compare but thy receits with thy deserts, and then thou wilt thinke thou hast enough and speed'st wondrous well, for even the worst condition out of Hell deserves contentednesse.

2 Thou hast much more then many others; look not upward with an ambitious eye to those above thee, but with an humble heart downward to those beneath thee, envie not what others have, but lay to heart what others want, and then reflect upon thy selfe, and see if thou hast not cause to blesse God for what thou hast: doth not God deale better with thee then with thy betters, and canst thou then find fault?

3 Thou hast that which is fittest for thee: whatsoever thou hast be it little or much, thou ought'st to beleeve to be best for thee, and not that which thou thinkest to be enough, but that which God knowes to be enough for thee must thou be contented with; would it not be accounted folly and childishnesse, for a little man and of small sta­ture to weare apparell though gay and gorgeous of the greatest and largest size, should he not rather desire that that is fittest for him, though more plaine and meane? if the child be discontented because it may not weare his fathers bootes, or if it cry for the greatest spoone, whenas it hath another that is fitter, is it not for want of wit? so doth it appeare that we have not the use (at least) of sanctified rea­son, whenas we rest not contented with those things that are fittest for us, or as if we thought our selves wiser then God, that we were best able to judge of the fitnesse; so that all these things seriously con­sidered, where is there any cause of discontent but in our selves? wouldst thou then be contented with a little? get thy mind to think, and thy heart to beleeve that thou hast enough, and then wilt thou not feare any want, fit thy mind to thy measure, and not thy measure to thy mind; for that will never be, while the world stands, for the mind of man is of larger compasse then the whole world; what can more be said concerning this, either to arme us against want, or to comfort us in want? I have been so over-large in this point, that I must be more briefe in what followes; the second point is this, viz.

It is our dutie to see to, that is, provide for those that are in want: Doct. 2. We are to afford help and reliefe to those that are in misery and distresse. Had not Job thought this to be his duty, wherefore did he wish, if he [Page 18]were wanting herein, so great a curse to light upon him as ver. 22.

This is commanded by Precept: Reliefe of the po [...]re, 1 Commanded. these few places of Scripture in stead of many more doe sufficiently prove it, see what is given in charge (and so what we are bound to dutie) Lev. 25.35. Deut. 15.7-11. Isai. 58.7. Matth. 5.42. Rom. 12.13. 2 Cor. 8.7. by grace, there the Apostle meanes almes-giving, as doth plainly appeare in the fore-going verses, and this he calleth the grace of God, as ver. 1. be­cause Phil. 2.13. it is God that worketh in us as in other things, so in this thing both to will and to doe of his good pleasure: and it is not enough (you see there) to have something of this grace, but it is expected and required that we abound therein.

It is also highly commended in practice, 2 Commended. the Saints of God in all ages have been much honoured for this their freenesse and forward­nesse in relieving of their poore brethren: the contribution made by the Macedonians for the poore Saints at Jerusalem is upon record, Rom. 15.26. and againe are the same Christians highly commended for the same thing, 2 Cor. 8.1. &c. the Apostle there doth beare them witnesse how that when they themselves were in an afflicted condi­tion and at a poorestay, so that they seemed rather themselves to want reliefe, then to be able to give reliefe, yet even then they aboun­ded in their liberalitie, and that they had gathered so much that the Apostle was loth to receive it of them, he seeing it was beyond their power, in so much that they prayed him with much entreaty to ac­cept thereof, and to distribute it among the Saints that were in want. The Philippians also above all other Churches next to those of Macedonia had the praise for communicating more then once to the necessities of the Apostle, for he speakes it to their commendati­on, that since he departed from Macedonia, no other Church beside theirs had sent him a supply, which he was glad of, not so much for his owne benefit, as for their gaine, which should be great in the day of account, Phil. 4.14.18. the care also that the Christians had of the poore in the time of the Apostles is spoken of Act. 11.29, 30. they sold their lands and goods rather then they would suffer their poore brethren to want, Chap. 2.45. and there were godly and discreet of­ficers (that should not be ciphers) elected by the Church, and ap­pointed by the Apostles purposely to oversee and look after those that were in want and stood in need of reliefe, Chap. 6.3, 5. I shall not need speake of particular persons who are greatly renowned in [Page 19]Scripture for their hosptality and almes-deeds, as Abraham, Lot, David, cornelius (of whose almes there was in the presence of God a memorandum made Acts 10.31.) Dorcas, (whose good workes and almes-deeds were to be seen and shewed, when she her self was not, the poore could not tell how with patience to take her death, she had done so much for them all the time of her life, Act. 9.36, 39.) and many more of no small note whom I must passe over in silence; yea, it is worth the observing how that our Saviour himselfe, though he was relieved by others, yet even out of that would he ordinarily give a portion to the Joh. 13.29. poore, giving us thereby to understand that even the poore themselves should pay collection, that is, part with some­what (though the lesse) to those that are in greater need then them­selves are. And we are to afford reliefe to those that are in need for these reasons: because it is bonum, justum, & honestum; it is a thing good, right, and honest so to doe, as will thus appeare:

Reas. 1 First, To give almes is to doe good, Gal. 6.10. As we have opportu­nitie let us doe good to all men (saith the Apostle) especially to them that are of the houshold of faith: and verse 6. it appeares what good he meanes, even the communicating of good things, in which well­doing we must abound, and not waxe weary, ver. 9. and Heb. 13.16. To doe good, and to communicate, forget not (saith that Authour) wee must be free and forward to distribute good things, for this is to doe good, and therefore is it our duty, for Rom. 12.9. we must cleave to and follow that that is good; and this is good, and that in sundry respects, good both for giver and receivers, good both for our selves, ours, and others.

Good for others:

• 1. In that hereby they receive good,
  To give Almes good in divers respects: viz.
  for their bowels are refreshed; as the Apostle saith the Saints were by Philemon, ver. 7.
• 2. In that hereby they doe good, (if they have any goodnesse at all in them,) viz. blesse us, 1 and blesse God for us.

Good for our selves:

• 1. For the present: for Prov. 28.27. He that gi­veth to the poore shall not lack, and Psal. 41.1, 2. Him that considereth the poore, the Lord will pre­serve and keep alive, and he shall be blessed upon the earth. &c.
• 2. For the furture: 2 for by this meanes thou maist [Page 20]provide well for eternitie; so the Apostle gives in charge concerning rich men, that they doe good, yea, that they be rich in good works, viz. to distribute and communicate, laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternall life, 1 Tim. 6.18, 19. so that.

not so much to lay up, as to lay out is the best way to provide for af­terwards, therefore doth our Saviour give us that good counsell, Luke 16.9. from the example of the unjust steward, who was so wise for himselfe whilst he was in office, as that by the liberall giving away of his masters goods, he might be well provided for afterwards, when he had nothing left him; And I say unto you, (saith our Saviour) Make to your selves friends of the Mammon of unrighteousnesse, that when ye saile, they may receive you into everlasting habitations. For if ye have not been faithfull in the unrighteous Mammon, who will commit to your trust the true riches? ver. 11. q.d. If ye be untrusty in disposing (according to the will of God) these temporall goods, how can ye expect that he should bestow upon you everlasting happiness [...]? and Chap. 12.33. Sell that ye have, and give almes, q.d. at no hand let the poore want what shift soever ye make, rather sell, then want to give; Provide your selves bags, which waxe not old, a treasure in the heavens that faileth not, where no thiefe approacheth, neither moth cor­rupteth: so that to disburse to the poore on earth (in conscience and obedience to God) is before hand to provide a rich treasure in hea­ven, and who that beleeves this would not thinke himselfe happy in such an exchange? is not this the best alchimy to turne earth in­to Heaven? is not this a good bargaine to part with * vaine and un­certaine things, to partake of reall and durable riches? beleeve it, this is the best improvement, and the most that can be made of these things: whereupon a worthy Father thus exhorts, * Si vis esse mer­cator optimus, foenerator egregius, da, quod, non potes retinere, ut recipias quod non poteris amittere, da modicum, ut recipias centuplum, da tempora­lem possessionem, ut consequaris haereditatem aeternam: Wouldst thou be a good merchant, a great usurer, give, that thou canst not keepe, that thou maist receive that thou shalt not loose; give (though but) little that thou maist receive a hundred fold; give thy earthly goods, that thou maist obtaine eternall life: contrary wise, if thou shewest no mercy here, expect not to find mercy hereafter; For he shall have judge­ment Eccl. 1.2. [...] Tim. 6.17. Aug. in Ep. [Page 21] without mercy, that hath shewed no mercy, Jam. 2.13. and who so stoppeth his eares at the cry of the poore, he also shall cry himselfe, but shall not be heard. Prov. 21.13.

Good for ours; this a meanes to make our posterity blessed; 3 Psal. 37.26. it is the property of a righteous man to be ever mercifull and lending, and it is said of such an one that his seed is blessed (and that is no small blessing) though then thou hast given much, and as yet hast received but little, doe not give over, and thinke all is lost, for if thou shouldst never live to enjoy the crop in this life, there is the more be­hind for thy children after thee, and how can we possibly provide better for them, then to lay up in store Gods blessing for them: and that by our meanes they should come to be heires thereof; the good provision therefore that we should make for our children consists not so much in laying up, as in laying out; Quo plures domi sunt tibi liberi, eò plu [...] tibi non recon­dendum, sed ero­gandum est. Cy­prian. de elee­mos. the more children thou hast at home, the more must thou not hoard up for them, but the more must thou give to the poore; a strange paradox to the men of the world, they will never beleeve it, but the faith of a Christian will perswade him to greater matters then this.

Reas. 2 We must give reliefe to those that are in want, because it is but just and right we should so doe, and so much as we are wanting in matter of justice, and faile in point of equity, we fall short of our duty, for That which is altogether just shalt thou follow, that thou maist live, and inherit the land which the Lord thy God giveth thee. Deu. 16.20. and that it is so, may appeare, Prov. 3.27. Withhold not good from them to whom it is due, when it is in the power of thine hand to doe it: observe, it is their due from us, therefore our debt to them, and we must not deferre payment of this debt. Say not unto thy neighbour, Goe and come againe, and to morrow I will give, when thou hast it by thee. ver. 28. the poore have some Ius Charita­tis, licèt non proprietatis. right to rich mens goods in point of equity, and according to the rule of charitie; though therefore they may be cast or nonsuited at the Common law of man, yet may the sue us in the Court of Conscience, and have judgement against us at Gods tribu­nall seat of justice, Beware (saith the Lord) that there be not a thought in thy wicked heart, &c. and thine eye be evill against thy poore brother, and thou givest him nought, and he cry unto the Lord against thee, and it be sin unto thee. Deut. 15 9.

The Hebrew Rabbines, and the Jewes at this day call almes [...] Righteousnesse, not only because they ought to be of goods rightly [Page 22]got, but also because it is but just and right that they should be given, and not because they make Righteous (as the To whom we may say ac­cording to their owne Translation, Matt. 6.1. At­tend [...]te, ne ju­stitiam vestram faciatis; sake heed you make [...]m not your Justifi [...]tion. Light [...]ot Miscell. Papists would make us beleeve, who make this to be a chiefe one of their many meritori­ous works) and the wealth of this world is by our Saviour called un­righteous Mammon, Luke 16.11. and so indeed it is, when unjustly withheld as well as when not rightly got; so that contrary to right and reason, to hold fast that we ought to part with, turnes even well­gotten goods into the Mammon of unrighteousnesse; and why is it a matter of justice to give almes? because we are not the absolute owners, but only the Luke 16.2. stewards of Gods gifts, now it is 1 Cor. 4.1. Reas. 3. required of a steward that he be found faithfull as well in his disbursements as in his receits, not to engrosse all to himselfe, but to take only his allow­ance, and to lay out to every one according to the mind and will of his Lord and Master.

We are to relieve the distresses of our poore brethren, because it is a part of honestie, and therefore our dutie, Provide things honest (saith the Apostle) in the sight of all men, Rom. 12.17. and Phil. 4.8, 9. what­soever things are true, honest, just, pure, lovely, of good report, if there be in them any vertue or praise we should thinke on such things, and what no more? Those things (saith he) which ye have both learned and recei­ved, and heard and seen in me, doe: we cannot approve our selves ho­nest men in the sight of God; if we be altogether wanting in this du­ty toward man, for workes of mercy are workes of piety, so far forth considered as commanded of God, and done in conscience and obedi­ence to God; if man only call'd for reliefe at our hands, we might be hold excused before God, but whenas God requires it, it must be done for Gods sake, conscience stands bound in this case, this is one halfe of the royall law, Mark 12.31. Thou shalt love thy neighbour as thy selfe: and how doe we love him, if we be hard-hearted towards him? who so hath this worlds good, and seeth his brother hath need, and shutteth up his bowels of compassion from him; Qui panperi e cemosy [...]am dat, Deo suavi­ [...]ati [...] odorem sa­crificat. Cypri. how dwelleth the love of God in him? 1 Joh. 3.17. To give almes is a religious worke, for it is an evangelicall sacrifice. Heb. 13.16. To doe good, and to communicate, forget not, for with such sacrifices God is well-pleased: if therefore thou would'st please God, thou must see that amongst the rest of thy sacrifices, this be not wan­ting.

Ʋse 1 Hence then may be reproved two sorts of people, of the which in these dayes are most men, viz.

That doe not account it their duty; they think it to be a thing ar­bitrary, 1 Sort. and not necessary, they may doe well in giving reliefe, and they may let it alone, and not doe amisse; who shall compell them to give away what is their own? even he requires it of thee, to whom thou owest thy selfe and all thou hast; they thinke they ought to get and lay up all they can, but doe not account it their dutie as well to lay out, and doe therewithall all the good they can; hence comes it to passe that men in this thing are at the best so indifferent, for they thinke they are free, and not bound hereto by duty, and hence it is that the superfluitie of mens goods, which is the portion of the poore, is lavisht out and wasted in profuse and vaine expences, yea, in the maintenance of base and sinfull lusts, for by that time pride, glut­tony, drunkennesse, voluptuousnesse, and all manner of excesse and riot have had their share, there is scarce a farthing left for the poore, nay (it may be) a great deale is set on the score, and much more then is their owne spent in these things; oh that such would but consider what an account will they be able to give in, that are in so great ar­reares with God, when the judgement is set, and the bookes opened, Dan. 7.10. wherein all the particular passages of their whole life shall be re­viewed, and there will it be found, and brought forth against them: Memorandum, At such a time by such an one were so many pounds laid out (cost needless [...]) in bravery of apparell, rich attire, and phan­tasticall fashions, and so much more at another time, and so from time to time the like: whenas so many poore creatures at the same time had not a good ragge to cover them. Item, such vast summes of mo­ney lavisht out without any measure in feasts and banquettings, whenas the poore that were ready to perish for hunger would have been glad of the scraps and fragments, that were given to their hounds and hawkes, Luke 16.21. yea, faine would they have been refreshed with the ve­ry crummes that fell from their tables. Item, such a treasure wasted in needlesse and unnecessary buildings, so many Walkes and Galleries, Turrets and Pyramides, such setting up, pulling downe, transposing, transplacing to make gay houses (which were very mock-beggers) and so much yearely cast away in costly furniture, with which their houses were well-stuft and fill'd, whenas multitudes of poore people were driven to wander about, and had no certaine dwelling place, had no other house then the wide world, no other bed then the hard ground, and no other canopie then the open Heaven. Item, so many [Page 24]hundreds spent in law-suits for the satisfying of a selfe-will, and as much more in sports and pastimes for the pleasing of a carnall minde, whenas never a poore creature was one penny the better for all this: what answer can such make to these things, will they not then be ei­ther speechlesse or selfe-condemned? if men did but beleeve this that for the want of this duty they should be called to so strict an account, one would thinke they would not be so wanting therein, but the cause is they account it not a dutie.

That doe not practise it as their duty: 2 Sort. they will peradventure in words acknowledge what they ought to doe in this kind, but little or nothing is done, like as many (especially in these dayes taking the advantage of the times by reason of the present obstruction of justice, and meaning to shew more knavery then honestie) being demanded of those to whom they are endebted such summes of money that have been for a long time due, still confesse the debt and acknowledge, it hath been a great while due, and more then time it were paid, but put off still with good words from time to time, and indeed means not to pay at all, if they can possibly shift it, and except they be enfor­ced; thus deale many people with the poore to whom they owe much, but will part with nothing but faire Vox & prae­terea nihil. words at the most, Gen. 49.21. like Naphtali, they give good words, as if the poore as Hos. 12.1. Ephraim could be fed with wind; alas poore creatures their case is to be pittied, it is fit they should be relieved, the Lord help them, God comfort them, it is a work of charity for good people to do: for them, and many such like speeches, which are the expressions onely of a complementall charity, Luke 16.21. such like Dives his dogges, all they can doe is but to licke a poore man with their tongues, Matt. 17.27. or like Peters fish that had money in the mouth but not a hand to give it; bare words what are they but wind; and such verball charity what is it but as clouds and wind without raine? it is but of an airy substance, and hath not the solidity scarce of a penny weight, for if all the good words & well-wishings of such were worth but a two pence or three pence, they would by no meanes part with them, these are those exploded by the Apostle, Jam. 2.15, 16. If a brother or sister be naked, and destitute of daily food; And one of you say unto them, Depart in peace, be you warmed and filled: in n withstanding yee give them not those things which are needfull to the body: what doth it profit?

Ʋse 2 If it be our duty, how carefull, how conscionable should we be in [Page 25]the performance of this our duty? The more to move hereto consi­der,

God lookes for it to be done, Motive 1. we have a word of command to ob­lige us to the duty (as was shewed in the proofe of the point) and how can we approve our selves upright in the sight of God, unlesse we have Psal. 119.6. respect to all his Commandements; he hath made us his Almners, and therefore expects we should

1 Give to whom he would have us, viz. to the poore, Deut. 15.11.

2 As much as he would have us, viz. according to that we have, 2 Cor. 8.12.

3 As often as he would have us, viz. when there is need, Gal. 6.10.

4 In that manner that he would have us, viz. for conscience sake, in obedience to God, and out of love to our poore brethren.

God looks upon what is done; God knowes our charity, Motive 2. and takes especiall notice of our giving to the poore for his sake, Rev. 2.19. I know thy works (saith Christ to his Church in Thyatira) and charity and service, and faith, and patience, &c. these chiefe things remarkable in her, he is said to know, that is in a speciall manner, with the knowledge of approbation, so to know as richly to reward, this he makes knowne that the least thing that is given (though but Matt. 10.41. a cup of cold water) for his sake, shall not be forgotten, and it is observable that in that place charitie (that is of the right kind that doth appeare in deed, and is seen in service) is And the same in 1 Thes. 3.6. joyned with faith; for without this there is no faith, and so Heb. 11.6. no pleasing of God, forasmuch as faith is dead, and no faith without works, now to releeve the poore is a principall worke of faith, excellent fruit that doth spring from a lively faith, without which it cannot profit, all which the Apostle doth make to appeare at large, Jam. 2.14. &c.

Now forasmuch as a man may 1 Cor. 13.1. bestow all his goods to feed the poore, and yet want charity, and so it may profit him nothing, that we may the better discharge our duty herein, let us consider how, or in what manner it is to be done, for that purpose th se directions will not be amisse, viz.

Give justly: i. e. of goods rightly got, otherwise thou givest not that is thine owne to give, In what man­ner to give Almes: viz. 1. and canst thou thinke to do or to get any good by stolne goods? if thou scrapest together earthly goods by wicked and indirect meanes, and afterwards dost give out of these to the poore, if the curse doth leave them, yet will it still haunt thee: [Page 26] Eccl. 11.1. Cast thy bread (saith Salomon) upon the waters; let it be thine owne, and not other mens, for that will be no advantage, but every way Lucrum ex injus [...]ittà damaum. losse to thee.

2 Give wisely: the good man considers Psal. 41 1. vet. Tra [...]sl. wisely of the poore, now wisedome herein must be seen both in respect of the giver, it must be according to his ability, as Act. 11.29. and of the receivers, it must be according to their necessity, as Act. 4.35.

3 Give sincerely: He that giveth (saith the Apostle, Rom. 12.8.) let him doe it with simplicitie: i.e. with singlenesse of heart, looking for no reward at the hands of man, for Luke 6.32, 33, 34, 35. Sunt qui pau­per [...]us parùm [...]ribuunt, ut am­p [...]u [...] accipiant, quae magis ve­natio est quam eleemosyna. Hiet. in Ep. Lact. Inst. lib. 6. cap. 12. If ye love them which love you (saith our Saviour) what thanke have ye? for sinners also love those that love them. And if ye doe good to them which doe good to you, what thank have ye? for sinners doe even the same. And if ye lend to them of whom ye hope to receive, what thanke have ye? for sinners also lend to sinners, to re­ceive as much againe. But love ye your enemies, and doe good, and lend, hoping for nothing againe: and your reward shall be great. Tenendum est omnimodò ut ab officio misericordiae spes recipiendi absit omninò. This must be held for certaine, that in the works of mercy there must not be so much as any hope of requitall, that is, from those to whom we shew mercy: we must not then be double minded, but sincere hear­ted in that worke.

4 Give liberally: for Almes must be a matter of bounty, and not of covetousnesse, 2 Cor. 9.5. it is as seed that must be scattered abroad with a free and full hand, ver. 6.9. who so bad a husband as to sow his ground to halves, because he will spare his seed? what wise man will keep in his goods, and let his chiefest commedities lie dead by him in his ware-house whenas trading is quick, and not rather bring forth still as long as there is any, that so by traffique he may at length have a rich returne?

5 Give willingly: otherwise all thou dost in this kind is nothing worth, be it more or lesse that thou partest with, God looks it should be with heart and good will, or not at all; Every man according as he purposeth in his heart, so let him give (saith the Apostle) not grudging­ly, or of necessitie: for God loveth a cheerefull giver. 2 Cor. 9.7. He gives well that gives willingly, what therefore is wanting in thy hand supply with thy heart, though a bargaine is valued by the worth of the thing bought, yet a gift is by the minde of the giver: hence comes it that Almes is not only called beneficence, that signifies well-doing, [Page 27]but also a benevolence that signifies well-willing, for that can­not be done well, that proceeds not from good will.

6 Give conscionably: that is, meerely for conscience fake, chiefly in obedience to God, and out of our duty we owe to him who requires this at our hands; and not for by-ends and base respects, not out of vain-glory, or for the praise of men, for if so, we loose our reward. Take heed that ye doe not your almes before men to be seene of them: Non est ingrat [...] Deo quae visa fuerit ob homi­nibus eleemosy­na, sed quae ideo facta est, ut visa sit. other­wise ye have no reward of your Father which is in heaven. Therefore when thou do'st thine almes doe not sound a trumpet before thee, &c. Matt. 6.1, 2. see more of this in the following verses: Whereupon Chry­sostome in his Comment upon that place saies thus, That almes is not rejected of God, that is seene of men, but that which is done for that end that it might be seene.

Now that we have understood that it is our duty to relieve those that are in want, and in what manner this is to be done. In the last place (that we may have no excuse to shift it off) we are to consider the persons to be relieved, who those are that we are to see to and pro­vide for, and this brings in the third point, which is this,

Doct. 3 We are not to suffer any to perish in extreme need for want of necessary reliefe: So that this grace of charitie seemes to be universall, it is to be not only in all, but also to be extended towards all, it hath an ob­ject of a large extent, it will not be straitned in too narrow a com­passe, for it knowes almost no bounds, it is not a scanty grace, no nor partiall, but free-hearted to any, open-handed to all.

What all? some are rather to be punished then relieved, Object. so altoge­ther undeserving, that it is no charity at all to do any thing for them, Qui largiuntur indignis bona, malos roborant materia vitio­rū suppeditata. Answ. and we might be thought rather to offend if we should give any re­liefe to such as are vile and prophane wretches, for what doe we in so doing but maintaine them in their vicious course of life?

We are bound to afford helpe or reliefe to all or any, only thus farre, viz in these two respects:

1 In case of extreme necessity; if they be such as are altogether disabled from doing any thing for themselves, if no way or meanes be left them, but that without help they must needs unavoidably pe­rish, then are we bound to doe for them; so farre forth as they are shiftlesse and helpless of themselves, we must put to our helping hand, in such a case we must not respect the person but his condition, If I have seen (saith Job) any perish for want of clothing, or any poore without [Page 28]covering; none so wicked or wretched, that we may suffer to perish for want of necessary reliefe; Qui perituro succurrere po­test, si non suc­currerit, eum occidit. Lact. Inst. li. 6. ca. 11. He that sees one in extreme need, and may but will not relieve him, is guilty of his death.

So farre forth as it is a work of mercy: for some there are in great need, and yet no deed of charity to relieve them, forasmuch as they are not impotent but impudent poore, their poverty is voluntary and not necessary, 2 they are indeed poore, but it is through their owne choice, they are such because they will be such, they wilfully remaine in a needy condition, they have tasted the sweetnesse of the sweat of other mens browes, and therefore they care not so long as they know they shall be provided for, and they will not doe for themselves what they may, for they might doe otherwise if they would; in such a case surely (at least so farre forth) a man is not bound to relieve them, though they be in some great need; concerning such the Apostle doth give order which is to be observed, viz. That if any man will not worke, neither should he eat. For we heare (sait he) that there are some which walke among you disorderly, working not at all, but are busie-bodies. Now them that are such, we command, and exhort by our Lord Jesus Christ, that with quietnesse they worke and eat their own bread. 2 Thess. 3.10, 11, 12.

So that (these things considered) it doth appeare that in case of in­evitable necessitie, we are (as a work of meer mercy) to afford reliefe to any; and that this is our duty may be proved Matth. 5.42. Give to him that asketh thee: and from him that would borrow of thee, turne not thou away: it is indefinitely spoken, him, whosoever he be, without exception or exemption, for in such cases before given, there must be no partiality, or respect of persons, and therefore this him S ^t Luke ex­presly shewes to be every man, Chap. 6. ver. 30. and in the same sense speakes the Apostle, Gal. 6.10. As we have opportunity, let us doe good unto all men: that is, so farre forth as there is occasion given, and their need requiring: Especially unto them who are of the houshold of faith; we are indeed to doe most for them that are best, but yet so farre forth as there is necessity, we must doe good to all, or any; and this our Savi­our doth make plaine to us in his Parable Luk. 10.30.37. where the distressed Jew was relieved by the good Samaritane, who casually, or occasionally lighted upon him by the way, and though he was a stran­ger, yet in this case he accounted him to be his neighbour, whom he was bound to, to doe for; hereby are we given to understand, that every one in such a case is a mans neighbour, not only his kindred and * Disting [...]endū est de pauper­ [...]te sell. vel ex coacta necessi­tate, vel ex propriâ volun­tate. Tho. A­quin. [Page 29]acquaintance, but whomsoever he hath to doe withall, or that any way stands in need of help, in case of extremity the very Samaritane must help the Jew; Every object of misery must we readily embrace that we meet with to shew mercy to, whether it be friend or foe, Jew or Gentile, Christian or Pagan: And to the performance of this duty we are bound in divers respects:

Reas. 1 In case of humanity; because we are men, and therefore fellow­creatures, we are all of the same flesh and bloud, and were at first made of the selfe same lump of clay, He hath made of one blond all rations of men, Act. 17.26. we are all by creation the children of one and the same father, Mal. 2.10. and therefore are fellow brethren, and should we not doe then one for another? we should degenerate from men, yea even from the bruit beasts, if we should not shew pitty to those of our owne kind; the irrationall creatures howsoever many times are fierce and furious one kind against another, yet, in time of misery by the dictate of common sense will be helpfull and serviceable to those of their own kind; in case of extreme necessity we are requi­red to relieve the bruit beasts, Deut. 22.4. and how much more is one man better then all they? this argument much moved Job to stoope to the meanest of those that did belong to him. He did not despise the cause of his man or maid-servant, ver. 13. for saith he, Did not he that made me in the wombe, make him? and did not one fashion us in the wombe? ver: 15.

2 In point of equity; because we must do as we would be done by; this the golden rule both of Law and Gospell, given by our Saviour. Matth. 7.12. this comes close home to the conscience, and is to all men so cleare and convincing, that none can gain-say or finde fault with it; and in this particular we must consider the distressed con­dition of other men, as if it were our owne, Remember them that are in bonds as bound with them, and them which suffer adversity, at being your selves also in the body, Heb. 13.3. in our serious sad thoughts put our selves into their case, and our own consciences cannot but then con­vince us, that if we were in such extremity or necessity, we would not that others should deny us reliefe, by reason of pay exceptions that might be taken against our persons, but we would have it how ever, and not be said nay, because in extreme need; and if so, then by the aforesaid rule is it our duty to doe for others, as we would be done by our selves.

In regard of Gods Example; (which is altogether without excep­tion) he is herein impartiall and no respecter of persons, Reas. 3 for he di­stributes these common good things freely to all, or any, according to the need or necessity of his creature as in his wisdome he sees best, which he chiesly hath respect to; herein he dealeth with men most commonly according to their needinesse, and not alwaies according to their goodnesse, hereby reaching us to doe the like, therefore is this his example propounded for our imitation, we must shew our selves herein to be the children of God, in being like our heavenly Father, who doth good to all, even to his enemies, he causeth the sunne to shine, and the raine to fall upon the evill as well as the good, and the unjust as well as the just; and if we now shew favour only to those of our owne kin, what singular thing doe we? but if to any in case of necessity, then do we attaine to a higher degree in well-doing then [...]o others; and it must be our emulation to endeavour the perfection of goodnesse in all things, Matth. 5.45-48.

4 In respect of Gods Image, some part of which is to be seen in all mankind, Pessimus homi­num habet um­bras quasdam ceu vestigia quaedam crea­toris. even in the worst of men, though much ruinated and defa­ced, yet is it not wholly extinguished or extirpated, every man as a man sets forth the handy-work of God, and therefore in this regard favour is to be afforded to every one, if not for the mans sake, yet for Gods sake whose creature he is, and whose image he beares; the pi­cture of a King (though but rudely set forth) is to be respected in re­gard of the person whom it represents, and the base usage of it (espe­cially if through contempt) reflects upon the person, and tends to the dishonour of him whose picture it is; so 1 Joh. 4.20. If any man say I love God, and hateth his brother, he is alyar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? q.d. as we deal with men in this kind, the Lord accounts as done to him, forasmuch as man as made of God is the visible image of the invisible God.

Ʋse 1 Hence then are to be reproved those that when they are call'd up­on for reliefe (when they have nothing else where withall to excuse themselves) will cavill and except against the persons to be relieved, if they can but pick any hole or find any fault, or can say any thing (be it true or false) against those that want reliefe, they are glad if they can any way spare their purse, and think all they save this way is clear gain, wonderfull it is to see, with what vaine shifts and frivolous ex­cuses many in these dayes do stop poore mens mouthes. The Philoso­pher [Page 31]tels us of Autigonus whom he not without cause doth brand with infamy for his cavelling with a Cynike, Seneca de Be­neficiis lib. 2. cap. 17. who asked of the King a talent, his answer was, that it was too much for a Cynike to receive; then he begged a penny, that (saith he) is too little for me a King to give Turpissima est ejusmodi ca­villatio, invenit quo modo neu­trum daret, in denario regem, in denarioregem, in talento Cy­nicum respexit: cum possit & denarium tan­quam Cynico dare, & talen­tum tanquam rex. Ib. thus he found an excuse for both, and so by that meanes gave him nothing at all; such like shifts do men make, and strain their wits to find out many more to keep back in their owne hands that, that might benefit the poore; well, though men may be thus put off, yet God will not be so dallied with, Gal. 6.7. know and consider well that God requires of thee to give reliefe in extreme need to any, look to it then as thou wilt answer the contrary at thy perill, it lies upon thee as a duty, how canst thou then be discharged?

Let us learne well that which we of our selves are not so willing as we should be to practise, viz. without any evasion or protraction free­ly embrace every object and occasion for the doing of good, 2 away with these needlesse quaries, where? or who? when? or what? how? or why? for wheresoever he be, or whosoever he is, that whensoever stands in need of whatsoever help we can afford, we must howsoever see that he doth not miscarry through our default or neglect, and why? because it is our duty, which (all excuses set apart) we must look to, viz. not to suffer any to perish for want of clothing, or any poore to be without covering, we may not then in this thing so much re­spect any mans person as his Sive ille sacer­dos, sive cogna­tus sit, & affi­nis, nihil in illo aliud consideres nisi pauperta­tem: sine discre­tione omnibus indigentibus simplicitèr tri­buamus non quaerentes cui, sed quare demus. Hier. in Ep. condition, for charity is to look direct­ly into the case and collaterally into the cause; not solely the worth, but chiefly the want of the person is to be regarded.

But such are strangers to me, I know not whence they come, nor whither they go, I never saw their faces before, and I know not ther­fore what they be, nor whether I should relieve them or no? Object. 1

Such an one speakes like Nahal, 1 Sam. 25.10, 11. who proved him­self a fool, ver. 25. but hear what God saith, Answ. And if thy brother be waxen poore, and fallen in decay with thee, then thou shalt relieve him, yea, though he be a stranger, or a sojourner, that he may live with thee, Levit. 25.35.

Object. 2 Such are unthankfull, and never contented, the more one does for them, the more ingratefull they prove?

The Ingratitude of the poore indeed doth oft-times much coole the charity of the rich, but let not that discourage thee, Answ. forasmuch as thou hast a better pay-master, who will see that thou shalt not be the looser; and Ingratus est. non mibi fecit injuriam, sed si­bi, nec ideò pi­griut dabo, sed diligentius, Sen. de ben. lib. 7. cap. 32. this is their fault and not thine, let not therefore their sin [Page 32]of ingratitude cause thee to sin in the not discharging of thy dutie [...] Cast thy bread upon the waters (saith Solomon, Eccles. 11.1.) for thou shalt find it after many dayes: q.d. though that thou givest to the poore may seeme to be cost cast away, especially if it fall into the hands of ingratefull persons, so that thou think'st never to have any thing againe, not so much as thanks, no not one good word for all that thou dost, yet spare not ever the more; for it is as a venture at sea that shall certainly come home at last with a rich prize, when as thou dost little expect it, but had'st quite given it over as lost.

Object. 3 Such are mine utter enemies, that have done me all the mischiefe that possibly they could, and I will serve them in the same kind, shall I doe any thing for them? no surely they shall lie and starve, or rot first before they shall be a penny the better for me, what mine che­mies? if they might want and perish I should not be sorry, &c.

As thou art a Christian, Answ. let not such cursed speeches proceed out of thy mouth; Jam. 3.9, 10. know that thou must not be wanting in this duty, no nor in any office of love, no not toward thy enemies, as they are thy enemies and have wronged thee; I confesse they are otherwise to be considered as they are Gods enemies, and have dishonoured him, so maist thou indeed Psal. 139.21, 22. hate them, (but it must be then as God doth, viz. pitty them in respect of their persons, though abhorre them in regard of their sins) but considering them as enemies to us, we may not faile nor fall short in duty towards them; proved,

1 By precept: Matth. 5.43, 44. the Pharisees by their false glosse had corrupted Gods law, as in many other things so in this, their rule was this, Thou shalt love thy neighbour, and hate thine enemy (this was pleasing enough to corrupt nature,) they understood by neighbour in the law to be meant only their friends and acquaintance; But I say unto you (saith our Saviour) q.d. I must learne you another lesson, viz. Love your enemies, blesse them that cause you, doe good to them that hate you, and pray for them which despitefully use you, and persecute you; see, here is love, and offices of love required of us towards our very ene­mies, both concerning their spirituall as also their outward good. Rom. 12.14.20. Recompence to no man evill for evill, but if thine, enemy hunger, Per cibum & potum, omnia bumanitatis efficia intelli­genda. feed him; if he thirst, give him Carbones ig­nis coacervabis in caput ejus] i.e. animus fran­getur in utrā (que) partem, &c. aut ex ardore cha­titatis beneficili emollietur, aut uretur testimo­nio conscientia. Cal [...]. drinke, for [...]so doing, * thou shalt he ape coales of fire on his head; be not overcome with evill, but over­come evill with good. q.d. doe not as thou art dealt with, but as thou wouldst be done by, doe not with-hold thy hand from doing: what [Page 33]thou canst, for (and not against) thy enemies, Poenas ejus in diem judicii cu­mulabis, Orig. for thereby thou shalt so enflame them with thy love, that it shall kindle in them burning charity towards thee, or if they continue still in their malice, they shal be set on fire with the coales of their own conscience, and of the di­vine justice, if therefore thou dost repay thy enemy evill for evill, thou dost bring a greater evill upon thy selfe; for that was the evill of punishment, but thine is the evill of sin; but if with thy well-doing thou dost over-match the evill that thy enemy hath done thee, Is laude d [...]gnus qui malis pro­vocatus resti­tuit bona. Id. how great a victory dost thou obtaine? it is a noble thing to overcome, but more noble to overcome evill, but most of all to overcome evill with good.

2 By example: wonderfull was the infinite love of God towards us his enemies, in that he received us into his favour, Rom. 5.10. and be­stowed on us his son, ver. 8. who is more then if he had given us all things beside; what could he possibly have done more for us? Herein is love indeed, not that we loved God (for we being his utter ene­mies, hated him, and were hated of him,) but that he loved us, and sent his son to be the propitiation for our sins. Beloved, if God so loved us, we ought also to love one another (for there is an infinite distance be­twixt God and us, and therefore is the enmity farre greater betweene God and us, then is, or possibly can be, betweene one and another.) 1 Joh. 4.10, 11.

Another example of this kind we have, 2 Kin. 6.21, 22, 23. the Sy­rians (enemies to Gods people) came in an hostile manner, and with a malicious minde against the Prophet Elisha, but were strangely not only disappointed of their purpose, but also captivated themselves, the King of Israel seeing his enemies to stand at his mercy would have shewed them no mercy, but cals out to slay them; the Prophet is of another minde, and requires them not to be destroyed, but to be re­lieved and then dismissed, which being done, their hearts were so mel­ted herewith, that they were thereby subdued and overcome for a long while after: many more examples I might produce (were it as needfull as easie) even of heathen men and infidels voide of true sa­ving grace (whose excellency hath consisted in meere morality) yet by the power of restraining grace Emollit mores, nes sinit esse seros. (which doth mollifie in great part mans cursed cruell nature) have beene eminent and men of re­nown for their courtesie and bounty towards their greatest and most malicious enemies; oh how inexcusable shall we be, if such as these [Page 34]shall rise up in judgement, and for this thing amongst other things condemne many of those that professe themselves Christians? I con­fesse, that to relieve our very enemies, and that (in case of necessity) as if they were our very friends is a hard saying (that is, to those in whom is nothing better then corrupt nature) and who can heare it? but is there any to be found that practice it? oh it is so harsh a thing that flesh and bloud cannot beare nor brooke it, and no wonder, for (the Apostle saith) Flesh and bloud cannot inherit the Kingdome of God. 1 Cor. 15.50. a naturall man, yea, the best of men (as touching the part unregenerate) cannot possibly submit to this, it must be pure grace that must yeeld hereunto, for the carnall mind is enmity against God, and is not subject to the law of God, nor indeed can be. Rom. 8.7.

Object. 4 Such are vile and wicked wretches, that deserve not any thing, pit­ty it is they should be suffered, or have any thing at all given them, and what should I relieve these?

Herein must wisdome be seene, Answ. we must so give even to the worst of men, that they perish not for want of reliefe, and yet withall make it to appeare, that we doe not countenance nor will maintaine them in their sin; we must support humane nature even in a wicked man; Arist otelet reprehen sus à quodam, quòd eleem [...]synam dedisset impro­bo, Non homini (inquit) dedi, sed humanae for. ti. Laert. lib. 5. cap. 1. so the Philosopher excused himselfe saying, he considered not the man, but mankind.

Again, we must not look altogether to the deserts of the party, for consider, if God should deale with us according to our deserts, what could we expect at his hands? I am not worthy (saith that holy Patri­arch) of the least of all the mercies, and all the truth, which thou hast shewed unto thy servant. Gen. 32.10. God indeed feeds us to the full with the finest of the wheat, with honey out of the rock, and with the pure bloud of the grape, Deu. 3 [...].13, 14. Psal. 81.16. but we are such altogether undeserving creatures, as unworthy we are of the very refuse, or crummes that fall from us.

I have given already to many, and cannot to every one, it will not hold out, Object. 5 what must we ever be giving, and never give over? I have done well for such and such, and there cannot be any more expected of me.

Give a portion to seven, Answ. and also to eight, for thou knowest not what evill shall be upon the earth: Eccles. 11.2. Quod aliquā ­do de necessitate amittendum est, spontè pro divi­nâ remunerati­one distribuen­dum est. Cyp. ser. de tleemos. q. d. thou knowest not how God may deal with thee, or what thou hast, therefore whilst thou art, and whilst thou hast, be still doing good therewith, and that not to a few, but let many, yea any have a part and share therein, observing the [Page 35]cautions before given, having respect both to thy abilitie, and their necessitie: See page 25, 26.

These are, though not all, yet most of the chiefe of those many ex­cuses that men make, to shift off their duty in this particular; which (we see) neverthelesse will not hold them excused before God; other objections of lesse note are not worth the answering.

What now remaines? but that knowing these things, Joh. 13.17. [...]. we should accordingly doe them, for the knowledge of duty without practice availes nothing, be alwayes therefore doing good in this kind to one or other, and for encouragement in this well-doing, set before you the rich recompence of reward; consider what the Apostle saith, 2 Cor. 9.8, 9, 10. God is able to make all grace abound toward you, that ye alwayes having sufficiencie in all things may abgund to every good work (as it is written, He hath dispersed abroad, he hath given to the poore, his righ­teousnesse remaineth for ever.) Now he that ministreth seed to the sower. both minister bread for your food, and multiply your seed sowen, and increase the fruits of your righteousnesse.

Ʋse 2 From the generall, let us descend to a particular; If in case of inevi­table necessity, we are to afford reliefe to any, what thinke you then (brethren) of the poore Protestants in Ireland? Oh let us consider their distresse, and let us take notice of our duty, though our eyes have not seen, yet our eares have heard, and that at large; time after time how ill it fares with them; nay have not we our selves been eye-witnesses in great part of their miserie? how many of them in all this time have come to our doores, and presented themselves before us as visible ob­jects of our pittie? let us not turne away our faces, close out eies, stop our eares, and harden our hearts against them; Fronte capilla­tâ pòst est occa­sio calva. As we have opportunitie (saith the Apostle) let us doe good, &c. Gal. 6.10. advantages of times, and opportunities of doing good we must catch hold of, and not let slip; and now have we an opportunity put into our hands, there is no­thing wanting but a heart, their distresses are powerfull sutors, which do cry day and night, and not give us rest, how then can we possibly give them the deniall? The high Court of Parliament in their late This was preached upon the occasion of the secōd Ordi­nance of Par­liament for the reliefe of Ire­land, then ne [...] ­ly come out, & required by Ministers in all places to be commended to the people. Declaration and Ordinance do lively present their gasping conditi­on unto us, (whose spirit is not moved, whose heart not wounded, whose soul not afflicted?) and in their behalfe do second their sute, and call upon us for a charitable supply of the very necessaries of life for them: if then we now sit still, and do nothing, how inexcusable shall we be? tremble to think that any of us should suffer any of them to perish for want of clothing, or to remaine so poor that they should be without covering.

They are none of our kindred and acquaintance, farre from us, un­knowne to us, Object. 1 therefore are we not bound to doe for them.

Are they not men, Answ. and are they not in need? then are we bound more to them then to others that are in lesse need, though neerer to us; nay, but further, are they not of near a kin to us? are they (not En­glish Protestants, and so of the same flesh and bloud with us? yea, as we professe our selves Christians, so are not they the same (such as have been brought to his miserable condition for the true Religions sake) and therefore are we brethren, Mat. 23.8. and should not such do one for another? 1. Pet. 3.8. as also fellow members, 1 Cor. 12.27. and so ought to have a sympathizing disposition, ver. 25, 26. remember what the Apostle saith, Gal. 6.10. Let us doe good to all men, but especially to them who are of the houshold of faith; which is the multitude of all true beleevers, dispersed throughout the whole earth, known by the name of the Church Militant, which is called Gods Family or houshold, Eph. 2.19. now, especiall and more then ordinary care must be had of such as these that are in want, whensoever we heare thereof, and any opportunity seem [...]s for that purpose we must afford reliefe.

Object. 2 But we feare the succest, the supplies formerly se [...]t-have (as we have heard) oft-times mis [...]tried, and now may againe fall into their enemies hands, and so do more hurt then good.

All future events of things are uncertain & unknown to us, Answ. we must discharge our duty, Omnla etentu­ra jacent in in­certo. and leave the successe to God, we must use the means, and then refer all to the good blessing of God; how know we, but that hereby the Lord trieth us; whether we will trust him or no?

Object. 3 We must provide for our selves.

And what shall we be altogether and only for our selves? Answ. never was it merry world, since so much selfe-love shewed it selfe in the world; the Apostle gives us another lesson which we must learn, viz. Let no man-seek his own ( i.e. not only his own) but every man anothers wealth ( i.e. as well as his own) 1 Cor. 10.24. (cleane contrary to the Maxime of worldlings, which is, Every one shift for himselfe) and ano­ther of this kind we have Phil. 2.4. Looke not every man on his owne things, but every man also on the things of others.

Object. 4 I have done well already for my part, I gave a great deale before for their reliefe, and therefore may well be excused now?

In the morning sow thy seed, Answ. and in the evening withhold not thy hands for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good, Eccles. 11.6. it may be, thou art yet to receive the blessing for what thou hast formerly done, or peradventure, now [Page 37]thou maist expect a greater blessing then before; or what if now to reape the fruit of all? do not therefore slack thy hand, For whatsoever a man soweth, that shall he also reape. Let us not then be Weary in Well-doinge for in due season we shall reape, if we faint not. Gal. 6.7, 9.

Object. 5 These are hard times, vast expences, great charges and heavie taxes are laid upon us, we are daily call'd upon to disburse for one thing or other, so that we know not what to doe, nor how to live.

There is a time for all things, a time to lay up, and time to lay out, Answ. these are not gathering but spending times, this is not a time to hoard up, but we must now bring forth out of our store-house all things both old and new: consider what the Lord saith to Baruch by the Pro­phet Jeremiah, Chap. 45.4, 5. The Lord saith thus, Behold, that which I have built, I will breake downe, and that which I have planted, I will plucke up, even this whole land. And seekest thou great things for thy selfe? seeke them not.

Object. 6 I am not able, alas I have not wherewithall; I would, but I cannot.

Take we heed we doe not disable our selves; true, Answ. neither God nor man require of us impossibilities, to do in this kind above that we are able (yet let me tell you upon extraordinary occasions we are to con­straine our selves though something above our ordinary ability, as did those Christians whom the Apostle applauds 2 Cor. 8.3.) but God and our own conscience knows best, whether this be a reall truth or only a fained excuse; it is to be feared, most want nothing but a willing mind; For if there be first a willing minde, it is accepted according to that a man hath and not according to that he hath not. 2 Cor. 8.12. the widows two mites (where there is nothing, or but little) willingly parted with, is more acceptable to God, then all that worldly rich men give out of their abundance, Mark 12.42, 43, 44. what can more be said even by those that desire to cavill, or what can more be spoken to stop the mouthes of such? I end with a motive or two, which may move our hearts to put to our helping hands to relieve the wants of distres­sed Ireland. viz.

How know we but it may be a means to move the Lord to be mer­civull to this land? see what he hath promised, Motive 1. Isai. 58.10, 11, 12. con­trariwise, if we cast off all pitty towards them, we may not look that the Lord should have any compassion on us (for nothing is more just with God then to pay sinners home in their c. g. Dives would not give Lazarus a crumme of bread, therfore was himselfe denied a drop of water. own kind) Psal. 109 9.12.16. Amos 6.6, 7, 8. see there how the Lord threatens those that have not a fellow-feeling of the miseries of their fellow-brethren.

2 If the Lord provide for them, and not by our meanes, if we draw [Page 38]back our hand, and follow not close the worke to help forward their deliverance as well as our own, but that the Lord should (through out default) be pleased to take some other course, and bring it about ano­ther way, it will not be for our honour, but to our shame; as Mord [...] tels Ester, when the people of God were in straits, and she at first see­med loth to put forth her selfe, If thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jewes from another place, b [...]ou and thy fathers house shall be destroyed: And who knoweth, whether thou art come to the kingdome for such a time as this? Chap. 4.14. so, If we altogether hold our hands at this time, there shall at length come deliverance to Gods people some other way, whenas we and ours may perish, and who knowes, but that we may be the kingdome that the Lord will hereby try at this time, & in this thing? Set before you the rich recompence of reward: consider two things, 3 There will be nothing hereby lost; for whatsoever in this kind thou partest with (be it more or lesse) it is but a loane lent to the Lord, Consider. 1 He that hath pitty on the poore Faeneratur Domino. &c. al verbii adum Orig. lendeth (on usury) to the Lord, and that which he hath given, will he pay him again, Pro. 19.17. and who may we better trust then God, and what better security can we desire then his word? it is the absolute best course that usurers can possibly take, to make the most and best improvement of their money, thus to put it out to Gods use (oh that they had but faith to beleeve it) for he is so rich a pay-ma­ster, that the very interest shalbe far greater then the principall, and so sure a pay-master, that he will see thou shalt be sure not to want, He that giveth unto the poore, shall not lacke, Prov. 28.27.

Consider. 2 Hereby shall we receive great gain; If thou givest out good measure and pressed down, the Lord will see that the return shall be made thee shaken together and running over. Luk. 6.38. this (me thinks) should whet on those that are greedy of gain. Alms is fitly compared to seed, 2 Cor. 9.6. and why? because it yeelds a great encrease; now there is no man when he sowes his ground thinks that it is lost and cast away, so buried in the earth that he shall never see it more, no, he lookes that that should bring him a great deale more, and pay him with over plus for all his cost, and this hope makes him prodigall of his seed, he freely scatters it abroad with a full and open hand, he will see that his land shall not want seed, it shall have as much (by his good will) as the ground can bear or bring forth, and what shall we be such Atheists as to trust the ground and not God? Fear not, but if we throw out good store of this seed, it will yeild us a rich crop (a hundred fold) at harvest,

[...].