Saint PAUL'S SHIPWRECK in his Voyage to ROME, With the entertainment he found amongst the barbarous people of Melita.  
Delivered in a Sermon at Meechny, alias Newhaven in Sussex, on the 8th of February, 1634. and occasioned by a Shipwreck which happened in the same place the Sunday-night before, being the first of February, to the loss of many men's lives.  
By john Tillinghast, Rector of taring Nevil, in SUSSEX.  
LONDON, Printed by R. B. for Andrew Kembe, and are to be sold at his shop at S. Margaret's Hill in Southwark. 1637.   

To The Right Worshipful and Virtuous LADY, the Lady Margery Gratewicke, of Sea-ford in Sussex.  
GOOD Madam, these ensuing lines (such as they are) when they were first framed (which is now above twelve months since) were at that time no farther intended, than that place and congregation where they were then preached: but in regard it hath pleased Almighty God, since that time, to give divers occasions for the further pressing of this duty of hospitality to strangers; and especially the other day, 
On Sunday morning the 21. of February, 1635.  when no less than sixteen or seventeen sail of Ships were at one time cast away upon our Coast, to the great loss of many men's goods and lives; and that our people for the most part (especially of the meaner sort) for aught I yet perceive, continue still in their wont course of barbarism towards the distressed, 
Sic assueverunt, ut recte fieri patent. Erasm. Colloq. Pereg. Religion. ergo.  being so accustomed herein, that (as he in Erasmus witnesseth of the Marine parts of this kingdom) They think they do well, in what they do; notwithstanding the many admonitions to the contrary. Hereupon I have boldly adventured to make that public to the view of many, which was first uttered, in the hearing but of few; as hoping that this ●o necessary a duty, may again and again be read, and throughly pondered, till at length it be practised: for our memories are dull, and commonly what goes in at the one ear, 
Vox audita perit, littera scripta manet.  comes out at the other, but this may profit for ever. Truly, I cannot but blush, when many times coming into other parts, I hear the reports that are given of the uncivil carriage and evil behaviour of our neighbours, (living by the Sea-coast) when such miserable objects of calamity, happen amongst them: and that not only from men of our own nation, but from Foreigners, who sometimes unhappily, having suffered shipwreck upon our shore, in mine own hearing have said, That they had rather fall into the hands of Turks and Infidels, and should find more courteous usage from them in these cases, than from the English. 
jam inde non belli gloria, quam humanitatis cultu inter florentissimas orbis Christiani gentes inprimis floruit. Camden. Brit. de Norma.  Surely a great blot and blemish to so famous an Island as this hath been accounted, which (as a learned Countryman of ours saith) Ever since the Normans first coming into it, both for military matters, and all other of humanity and civility, hath been parallelled with the most flourishing Kingdoms of Europe and our Christian world: 
Visam Britannos hospitibus feros.  true it is, in ancient times the inhabitants of this Country, 
Horat. Carm. lib. 3. Od. 4.  were accused of incivility and cruelty towards strangers, hospites mactabant pro hostia (saith Acron,) they killed them for sacrifice, and no marvel, for than were they more heathenish, barbarous, and uncivil, (if that be true, which Caesar and others report of them) than are the savage and wild people in the Eastern and Western Indies at this day; void of the light of grace, not acquainted with the laws of common courtesy: but being conquered by the Romans, they learned more civility, and barbarism in this nature was esteemed as a most heinous offence. Much more than ought it so to be accounted of in our days, when both Nature, Reason, and Religion, jointly with one consent condemn it. How displeasing it is in the sight of God, and clean repugnant to that quiet and peaceable government (by his gracious providence) now settled amongst us, I have here in this Sermon in some weak measure endeavoured to demonstrate. The which I present unto your Ladyship, not only to make manifest mine unfeigned thankfulness, for your love and kindness expressed towards me and mine, ever since my first coming into these parts; but also in that I am certain, your Ladyship can bear witness with me, that I speak the truth concerning many particulars reprehended in this following discourse. Now if these my weak meditations may be any whit available, for the redressing of this so hateful a vice; I shall think my pains well bestowed; howsoever I leave the success thereof unto God, and rest  
Your Ladyships much bounden, john Tillinghast.   

Perlegi hane concionem cui Titulus (St. PAUL'S Shipwrack) in quâ non reperio quicquam impedimenti quo minus publicâ cum utilitate imprimi queat, ita tamen ut si non intra 3. menses proximè sequentes, typis mandetur haec licentia fit omnino irrita.  
Gulielm. Haywood R. P. Archiep. Cant. Cap. Domest.   

Saint PAVL's SHIPWRECK, in his Voyage to ROME, etc.  Acts 28.2. 
And the Barbarous people showed us no little kindness: for they kindled a fire, and received us every one, because of the present rain, and because of the cold.  
IF you please but to read the precedent Chapter, you may easily conceive these words of our Text to depend upon that story; Saint Paul being taken prisoner, and delivered unto one julius Centurion, who was of the Bond o Augustus, was with him and other prisoners shipped towards Rome, in a Vessel of Adra myttius, which was a City of Aeolia, purposing to sail by the Coasts of Asia, the next day they arrived Si don; from whence departing, they sailed hard by Cyprus, because the winds were contrary. At length they came to Mira which was a City of Lysia; where their Captain finding a Ship of Alexandria bound for Italy, they hiring passage, went along with him. In which voyage they were sore troubled; their sailing being very dangerous, the Sea tempestuous, partly by reason of the time of the year, which was thought to be in the month of September: but especially because of a stormy wind which arose over against the Island of Candie, which tossed them exceedingly, insomuch that they were fain to throw out part of their lading, & cut off their Mast by the board. At length supposing they were near some shore, they sounded and found twenty Fathoms, afterwards fifteen, whereupon they cast Anchor; and in the morning, so soon as day appeared, they espied a certain Haven, into which they minded to thrust the Ship, and then weighing up their Anchors, committed themselves to the Sea, and having loosed the Rudder bands, and hoist up the main sail to the wind, they drew toward the shore; missing of the Haven, they fell into a place where two seas met, and there thrusting in the Ship, the forepart stuck fast and moved not, but the hinder part broke through the violence of the waves: whereupon the Passengers and Sailors, being in number two hundred seventy and six; some swimmed, others got upon boards and broken pieces of the Ship, and so came to Land.  
The place where they run aground, was Melita, an Island situate in the Mediterranean Sea, distant from Sicilia sixty miles, and from Africa an hundred and ninety. There were two Islands called by this name, this, and another which lieth in the Adriatic Sea near to Dalmatia. Some ascribe S. Paul's shipwreck to this latter: 
Ortel. in Thesan●.  but their opinion Beza in his annotations on this place learnedly confuteth, and proveth it to be that Melita within the Straits, which at this day is called Malta; and is one of the places most renowned in the World, for repelling of the Turks; when Solyman the Emperor of them did send against it a most mighty Army, it was then defended by them, who are called the Knights of Malta, being in the year 1565. concerning whose valour and success in resisting that mighty adversary, 
Curio bellum Melitense. Viperanus.  
Knoles. pag. 796.  diverse have written at large, in their books of that Argument.  
But now what entertainment our Apostle and the rest of his company found, being h●re put ashore, my Text, with some of the subsequent verses in this Chapter, doth plainly show.  
The words which at this time I have made choice to speak of, do mention a kindness which they received, at their first coming out of the Sea; being all wet and bewrayed with the ●ome of the Sea, 
Calvin. in 〈◊〉.  and stiff with cold (as Calvin describes them) and with much ado, crawling to the shore, they received (as S. Luke, who was one of them, confesseth) no little kindness, which the barbarous people showed unto them; For they kindled a fire, etc.  
This courtesy we have here described,  
1 By the persons who showed it, 
Parts 3.  The Barbarous people.  
2 By the thing wherein it was shown, with the Apostles acknowledgement of it, They kindled a fire, etc. which he confesseth to be no little kindness.  
3 By the cause or reason moving them thereunto, which was, The present rain and the cold.  
1 The persons, were the inhabitants of the Island, which are here called, Barbarous people. Of Barbarians we may read in other places, viz. In the Romans, the Corinthians and the Colossians: in which places the word is taken; either,  
1 For one, who is rude and unlearned, as Rom. 1.14. or,  
2 For one, who so speaketh as he is not understood; as 1 Cor. 14.11. or,  
3 For one of another Nation different from the jews, and the greeks, as Col. 3.11.  
S. Paul in that place before named, of the Romans, by greeks understanding men that were more civil, which were governed with good and civil laws; by the Barbarians a wilder sort, which were more savage and fierce, more rude, and that in a twofold respect.  
1 In pronouncing the Greek tongue, 
Quia asper● magis & horridiore lingua videbantur uti, Aretius.  being ignorant thereof, they were esteemed by the Greeks as Barbarous; for the Greeks were won● to call, Omnes Barbaros non Graecè loquentes, all Barbarians that could not speak their tongue. The Romans also, after the Empire was translated unto them, 
Hinc. barbarismus p●o vitio La●ini aut Graeci se●monis.  were so wont to esteem of all those who were ignorant of the Greek and the Latin Tongue. Whence the Poet in his exile complains, that because he could not understand them, he was no other than a Barbarian amongst them; Barbarus hic ego sum; 
Ovid in Pont.  quia non intelligor ulli.  
2 In regard of their rude behaviour in comparison of the Greeks: for the Grecians were the civilest, nearest, finest, and gentilest people that were under the Sun; where all Arts were refined, whither all men of note traveled for good breeding in all good literature, and for understanding of all good discipline for peace and for war. From whence, the Romans first of all other Nations, by reason of their commerce with them, and the apt situation of their Country, learned their civility and knowledge of Arts and good Laws; unto whom we of this Land, by reason of their conquest thereof, are beholding for the greatest part of that good breeding which is amongst us.  
But to come to these people here mentioned in my Text; they were as Aretius and others think, 
Aretius' in loc.  a mixed people consisting of Africans and Italians, as it often happeneth in such places whose confines are near adjoining the one to the other.  
From them, in this place, receiving the Apostle and the rest of the company into their houses, making them fires because of the cold and rain in Winter, courteously lodging them; and when they departed (being such as had suffered shipwreck, and were thereby in want) helping them with necessaries; we may observe,  
It is not a thing only commendable in these Heathens, 
Doct: 1.  but also to be imitated by us Christians, 
Vide Aretium & Piscat. in l●●.  to be harboursome to strangers, and courteously to succour them in their wants.  
A duty which indeed is much commended in the Scriptures unto all Christians, as a sweet fruit of liberality; God Almighty from his own example doth admonish men to the performance hereof, when he saith of himself, 
Deut. 10.18.  That he executeth the judgement of the fatherless and widow, and loveth the stranger, in giving him food and raiment; he infers thereupon this duty belonging unto us: 
Vers. 19  Love ye therefore the stranger. He appoints it to the jews, as a part of that fast which he had chosen, to deal their bread to the hungry, 
Esay 58. ●  and to bring the poor that are cast out, to their houses; and when they see the ●aked, to cover them, and not to hide themselves from their own flesh, etc. Often by his Apostles doth he press this duty unto the people. Saint Paul numbers it in the Catalogue of those days which are required of us, and set down in the 12. of the Romans, 
Rom. 12.13  Be given to hospitality: and writing to the Hebrews, 
Heb. 13.2  he would have them not forgetful to entertain strangers. Saint Peter would have his auditors and all others to use hospitality one to another without grudging: 
1 Pet. 4.9.  by which places (besides the example of these heathen Melitenses, here mentioned, who had learned by nature this point of courtesy) we may see the truth of this doctrine, viz. That it is our part and duty to be harboursome unto strangers, and freely to succour them in their distresses.  
Reas. 1. 
Reas. 1.  Because it is a Law not only written in the book of God, but even imprinted in the very nature of man, though we know not the purposes of their hearts, and what their intents may be; yet we are to use them courteously for identity of their nature; that is, because they are Men, children of Adam, as ourselves are. It was nature, and not Religion that moved the King of Egypt to give commandment for Abraham, 
Gen. 12.20  that none should hurt him, or any of his possessions, and here in this place, common nature (saith Calvin) did wring out of these Barbarous Gentiles, 
Calvin in ●oc.  some affection of mercy, in this so great necessity.  
Reas. 2. 
Reas. 2.  Christian charity requireth this at our hands; 
1 Cor. 13.4, 5.  doth not the Apostle in that great commendation of Charity, say of her, that she is kind, and that she seeketh not her own? And doth not the same Apostle exhort the Philippians, 
Phil. 2.4.  not only to regard their own estate, but the estate also of others? Surely yes: and writing to the Galathians, 
Gal. 6.10  he would have us, as opportunity and occasion shall be offered, to do good unto all, but especially to them who are of the household of faith.  
Reas. 3. 
Reas. 3.  The common condition of all men binds us hereunto: All things (saith Solomon) come alike unt all: 
Eccl. 9.2  and there is no man (saith a Heathen man) that can say this or that I shall never endure: 
Men and. apud Plut▪ de tranq.  Quae sua sor● hodiè est, cras fore vestra potest; that which is their estate to day, may be thine to morrow. This reason the Lord Himself useth; when he commanded the Israelites, 
Exod. ●2. 21.  that they should not vex the strangers, but handle them courteously, 
Leu. 10.19.  for that they themselves also were strangers in Egypt. Who is there now so certain of his home and habitation here, that he can be assured that he shall never be a stranger else where. It is as easy to go out, as to come in to our own Land: thou mayest as soon be driven to other places, out of thine own country to be a stranger there, as others have been from theirs into thine, to be a stranger here. Observe then the Apostles rule, Remember them which suffer adversity, as being yourselves also in the body; 
So Theoph. Cajetan. Erasm. Beza.  that is, in the body of flesh and frailty, subject to the like misery.  
Use 1. 
Use 1.  The consideration of this doth reprove the uncharitable disposition of many, who far unlike, and indeed much worse than these barbarous people, do show but little kindness to distressed strangers, which even hear the cry of the poor and harbourless at their gates; yea, at their doors, and yet will not be moved to relieve and succour them. Oh tell me, whosoever thou art; thou that pitiest not the wants of them that are in misery, and mindest not their griefs, tell me I say, if the Lord should ever strip thee of what thou hast, (as he can do it in a moment, for he that gave all, can take all) who, thinkest thou, should succour thee, what eye would pity thee, or what hand would spare thee? when as neither thine heart yearneth, nor thine eye watereth, at the miserable desolation and heavy calamity of others. Doth not this beastlike behaviour, and uncharitable carriage, argue a want even of natural affection; and what shall we think of such men? are they not given up to a reprobate mind? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Rom. 1.28 30.  I am sure Saint Paul makes this defect in them a note hereof; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and S. Bernard calls them the children of wrath, that have no sense of God's wrath; 
Born. Epist. 256.  nec tristantur in trist●bus, that are not affected with those that are afflicted. Howsoever it is an evident badge or cognisance of an unmerciful man; and wh●t is more odious? 
Ab humanitate homines dicimur.  Yea, what more against nature, than to be inhuman: when (as Aretius, 
Aretius.  fitly, upon our Text hath it) humanity takes its denomination from man. Oh that men would lay these things to heart, and from hence be moved to a more courteous usage of distressed and harbourless people; 
judg. ●. 4, 5  then should not Gideons' army faint for want of br●ad, 
Chap. 19.18.  nor a poor Levite pass from Bethlehem judah toward the side of Mount Ephraim, and have none to receive him to house: But churlish Nabal would have compassion on David and his men being in want, 
1 Sam. 25.5, 6, etc.  and send th●m some part of that cheer, which he had provided for his feast, to succour them therewithal.  
Use 2. 
Use 2.  Let every one from hence learn (as God hath made him in ability, and doth daily offer him opportunity) to be careful in the performance of this duty, comfort the distressed in their wants, yield supply unto them; if harbourless, house them; if naked, clothe them; if hungry, feed them, etc.  
Quest. 
Quest.  But must we do thus unto all? Are there not some who are thus in want, which deserve no such courtesy? their pretences it may be are evil, and shall we for all this secure them?  
Answ. 
Answ.  I answer: First, Christian wisdom and ●●ristian love, must go hand in hand: here is a case in which charity must overrule the matter; and charity is not suspicious, but hopeth the best of every one, where there is no evident proof or presumption to the contrary; if thou receivest a distressed man, in the name of a righteous man, & givest him but a cup of cold water with a good heart, in that thou thinkest he belongeth to Christ; let him be what he will be, at his own peril, thou shalt lose neither gift nor reward, for Christ hath undertaken to repay thee.  
2 Thou mayest for humanity or courtesy, receive a Turk or a Pagan, a jew, an Infidel, or Heretic, to talk or table, for a night or a small time, so thou keep thyself from his pollutions; we must be courteous and give regard unto wicked men, respect them, not as they are wicked men, but as they are men, love their persons, and loath their vices. 
Gen. 31.54  So did jacob feast his Idolatrous Father-in-law, and Kinsmen, when they pursued him to the Mount of Gilead with purpose to hurt him: & christ bids us feed our enemies, and give them drink if they thirst. So Elisha to the host of the Syrians, 
● King 6.23.  who being sent for to take him, yet when he had taken them and led them to the City, he would not suffer the King to do them any hurt, but refreshed them with meat and drink, and sent them away in safety. Our outward courteous receiving of Infidels, is like unto coals of fire, to draw them in love with our inward religion. Pacomius a soldier under Licinius the Emperor, 
Surius in vita 14. Maij  seeing the entertainment that Christian soldiers gave one to another; how they pitied, helped, and succoured one another, being in want, or sick, or wounded, was moved to approve of their Religion, which taught them so much goodness, and was upon that occasion converted. Who knows what good thy courteous carriage and kind usage may do? Howsoever, if it work not their conversion, yet it may further thine own salvation, it being a fruit of faith, which shall further thy reckoning.  
Use 3. 
Use 3.  Lastly therefore, for our further encouragement to the performance of this duty, and our better direction in the manner of doing it, let us consider certain motives to induce us thereunto; and some particulars concerning the matter wherein, and the manner how it ought to be performed.  
The motives may be taken either,  

Motive.  1 From the examples of others, who have thus done, who have been courteous and hospitable unto distressed strangers, and especially of the faithf●ll. The Scriptures are full of precedents to this purpose: in Genesis 
Gen. 18.3, 4, 5.  we may read of Abraham and Lot: 
Chap. 19.2 Chap. 24.3  of Laban to Abraham's servant, who bade him come in, and prepared houseroom for him and his Camels: In Exodus of Revel, the Father-in-law of Moses, 
Exo. 2.20.  who before he was acquainted with him, gave succour unto him, called him in, gave him bread, etc. when he was fled from the fac● of Pharaoh, who sought to slay him: 
josh. 2.1  In joshua of Rahab: In judges, 
judg. 19.16.  of the old man of Gibea, who entertained the poor Levite: In the Kings, of the Widow of Zarephath, 
1 Kin. 17 10.15.  who entertained the Prophet Eliah, and gave him bread and drink: In job, of himself, who would not suffer a stranger to lodge in the 
job 31.32  streets; but opened his door to the traveller. In the New Testament we may read of many: but these may be sufficient to stir up any man to the performance of this duty, if they have any desire to do as faithful and holy men have done: but if this will not do it; to shame us, we may produce the examples even of Heathens, of Barbarians; who (as our Apostle in our Text witnesseth) have showed no little kindness to men in heaviness: they by the light of nature saw, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  how that God had a care over strangers, therefore they worshipped, 
Vide Homer in lib. 2. Odyss.  jupiter hospitalis. Oh wha● an ignominy and reproach is this unto Christians; whose name and title should put them in mind of pity and compassion, to be even out stripped by heathens! and that barbarous savage people, should be more courteous than those, who in outward show would seem to be most pious! surely these at the last day, will rise up in judgement against many in this Kingdom, in this Country, in this Place: oh with what face wilt thou plead for mercy, when thy conscience shall accuse thee for being unmerciful I wilt thou say unto the judge, neminem occidi, I have killed no man; surely he will reply, but thou hast deprived many of their goods, thou hast denied them succour, whereby they might preserve life, etc. Oh what ● woeful prospect will i● be unto thee, to see those who have perished through thy default, to stand and accuse thee before God's Tribunal▪ and to have not only Gods faithful people, but even Infidels and Ba●barians, to witness against thee in this particular!  
2 Consider, it is a commendable work, friendly to succour those that are in distress; yea, so praiseworthy is this virtue, that our Saviour Christ will speak it to the glory of his elect at the last day, when he shall call them to inherit the kingdom prepared from the beginning 
Mat. 25.34, 3●, 36  of the world for them, saying, I was an hungry, and ye gave me meat; thirsty, and you gave me drink; a stranger, and ye took me in; naked, and ye clothed me; sick, and ye visited me, etc. hath not the H. Ghost recorded the memorable examples of the faithful in this kind to eternity, for their everlasting fame and renown? When the Scripture speaks of Abraham, Lot, job, and the rest before named, how they were hospitable, is it not spoken to their glory? and what could be spoken to the greater commendations of a man, than S. Paul of Gaius, when he saith; Gaius mine Host, 
Rom. 16.23.  and the Host of the whole Church; he was no Innkeeper, but his house was as open as an Inn to receive distressed Christians; whose love and affection towards them, made S. john to rejoice: if this be the man (as Ambrose thinketh) to whom he wrote his third Epistle, surely it was a title of grea● worth, which the Apostle there gives him; and assuredly persuade thyself, that as he that shall give unto those that have no need shames his Father (as Soloman speaks, 
Pro. 28.7. ) so on the contrary, he that shall distribute to those that have need, he is a glory to his family.  
3 As it is commendable, so its profitable; never di● any man lose yet, by being truly hospitable: we may read of many that have gained by it; the examples of all those afore-named Saints are a sufficient witness hereof: 
Heb. 13.2.  did not Abraham and Lot, hereby entertain Angels at unawares? Had not the one with them the promise of a Son, and destruction of Sodom revealed unto him? and was not the other delivered from the same? Did not Raguel get a good match for his Daughter? and was not Laban blessed for entertaining of jacob? How profitable was that night's lodging that Rahab gave unto the Spies; was not she and hers by this means saved in the sacking of jerico? Surely, surely, this is a fruitful and a gainful course of Christianity; 
Tanta est apud Deum hospitalitatis gra●ia ut ne potus q●i ●e aquae f●igidae a p●●em●is remunerationi● immunis sir. ●mbros. de ossic.  and so acceptable unto God, that he will not suffer it to go unrewarded; the Holy Ghost is very ample and large in describing the benefit that is gotten, by the due manner of performing of this duty; to omit many other places; that in Esay afore-named declares as much; when the Lord by his Prophet had showed the people, how they should deal their bread to the hungry, etc. in recompense thereof he adds; then shall thy light break forth as the morning, 
●say 58.8, 9, 10, 11, 12.  and thine health shall spring forth speedily, and thy righteousness shall go before thee, the glory of the Lord shall be thy rererereward; then shalt thou call and the Lord shall answer, etc. In a word, so gainful are the works of Charity in this nature, that both GOD, ourselves, and others reap profit hereby. God, in regard it is a means to procure praises unto him, from them whom we relieve: will not they say, God I thank thee which hast raised up such an one to administer succour unto me in my distress: thus men by their riches and increase may be said to honour the Lord. 
Prov. 3.9.   
Ourselves, in regard of the manifold mercies and favours, which for thus doing are poured upon us; mercies which are great in number, excellent in quali●y, 
2 Cor 9.9 Esa. 58. 1●  and everlasting for durancy. Others, for that by this means, such as are able and at liberty, may by our example, be stirred up to the performance of so gainful a duty, and those that ●re distressed, shall be much comforted and relieved. Oh then, say not, that it is in vain to succour the harbourless, and relieve those that are in misery: but remember the promise, The liberal soul shall be made fat, 
Pro. 11.25  and he that watereth, shall be watered also himself. Think upon that proverbial speech of Solomon, Cast thy bread upon the waters, 
Eccl. 11.1.  and after many days thou shalt find it again. When men bestow their gifts for they know not what, they are wont to say, I had been as good, I had thrown my money down the River: but in this case, though we seem to throw our money or our food into the River or Sea itself, we shall have it restored with advantage, and even then when we think all is forgotten.  
But this is a Paradox to miserable niggards, who are mere strangers to commiseration and pity; they ●hink all too much that goes this way, and esteem it no better than lost, 
Mark ●●. 4  as judas did of the Box of Ointment: Hence it is they are so loath to contribute to the necessity of any, and one penny to the poor distressed comes as hard from them, as if a distress of a fine or an amercement were to be extorted of them: these indeed are such to whom the Lord hath given riches, 
Eccl. 6.2.  but they know not how to use them. But did we indeed seriously consider the great benefit that comes by our works of mercy, we would be more forward in time of distress to show pity.  
If what hath been spoken will not be enough for our encouragement to this duty, then, in the last place,  
4 Consider that ancient rule, Fac aliis fieri, quod cupis ipse tibi: It was given by our Saviour, Whatsoever you would that men should do to you, 
Mat. 7.12.  do ye even so to them, which (as S. Augustine saith) must be understood of an upright and just will. For when we desire to have any thing done unto us which is upright and just, 
Aug. de Serm. Domini in monte.  it is meet that we perform the same thing unto another man: but if we ourselves should desire any thing that is filthy or unjust, than it is not meet that we should do the same thing unto our neighbour: for suppose there were an unchaste and wicked man, which through filthy counsel would b●e content his wife should play the harlot; shall he therefore without sin defile another man's wife? And if a man being in desperation, in adversity, would desire that one should kill him, shall it for that cause be lawful for him to kill his neighbour, surely no: therefore in an upright and a just way, let us do unto others, as we would they should do unto us.  
And wouldst not thou be pitied in distress? Suppose that thou wert the object of misery, and that God should impose upon thee, what thou seest inflicted upon others; wouldst thou not desire relief? would not thy heart yearn after compassion? wouldst thou not complain as the Church in the Lamentations; 
Lam. 1 12  Is it nothing to you, all ye that pass by, etc. Wert thou (to instance in this particular of my Text) the man that shouldest suffer shipwreck, and to have both life and goods in danger of losing; wouldst thou not cry out; oh Friends, oh Countrymen, help and save me, or else I perish? and shouldst thou in this sad disasture, lose both life and goods, and have thy body and all exposed to the open air upon the stony beach, wouldst thou not willingly have that poor carcase of thine, to be covered with earth, & hid from the public view of all passengers: or wouldst thou otherwise justify the proceedings of those, that should wreak and tear thy goods from thee before thine eyes, and make sale of thine own commodities, not respecting thy private interest in them? wouldst thou think it well done, or conscionably done, of such as should extort upon thee, in the purchase of some convenient necessaries, either to feed or clothe thy body, or safely to shelter the remainder of thy goods: Oh tell me, doth not that great witness within thy breast avouch unto thee, that in every of these particulars thou wouldst desire mercy; and that if thou wert the man, that shouldest thus suffer, 
Scito omnem conditionem versavilem esse, & quicquid in ullum incurri● posse in te quoque incurrere. Senec.  thou wouldst also be he that should crave relief: well then, thou knowest not how soon thou mayest be the man: be persuaded then, from the consideration of this, to clothe thyself with the robes of pity, towards them that are in misery; assuring thyself that this is the way to make others to hear thee, when thou makest moan to them; if thou wilt hear others when they make moan to thee, to comfort thee in thy sorrows, if thou wilt comfort them in theirs.  
And thus much for the encouragement to the performance of this duty.  
2 The next thing is for our direction, and that first for the matter wherein it must be performed; 
Eleemosyna fiat vel ment, vel verbo, vel opere.  we are to know that both our thoughts, words, and deeds, are to be exercised in this duty of pity and compassion, towards distressed people.  

Vide Concionosorii in Dominic. 16 post Pentecosten.  1 Our thoughts, we must meditate upon their misery, that thereby we may whet up our affections, to compassion and commiseration towards them; to this purpose we should think with our ●elves, that if their case were ours, what a woeful estate would we deem ourselves to be in; questionless this was jobs wont, 
job 30. 2●  Did not I weep for him that was in trouble? was not my soul grieved for the poor? The Prophet Esay describing a bountiful man, saith that he Will devise of liberal things; that is, 
Esay 32.8  he will meditate and think with himself, when and where and how to bestow his gifts, for the best advantage and comfort of the distressed. Hence it is, that the Psalmist pronounceth a blessing unto him, that considereth the poor, the Lord will deliver him in the time of trouble. 
Psal. 41.1.   
2 Our wo●ds; and that by speaking comfortably unto them; and by speaking unto God for them.  
1 Merciful joseph by consolatory speeches, 
Gen. 50.  raised up the hearts of his poor brethren, when they were cast down with fear; whereas on the contrary, churlish Nabal, 
1 Sam. 25.10  by his froward and untoward language, in disgracing David and setting light by his person, saying, Who is David? and esteeming no better of him and of all those that were with him, than runagates from their master; this, I say, could not choose but disconsolate the hearts of his Young men who were then in distress. job tells his friends, 
job 16.5.  that if they were in the same case that himself was in; that is, in so great extremity as he was, That he would then strengthen them with his mouth, and the moving of his lips should assuage their grief. ●hen indeed have men most need of cheering up, when they are by misery most pressed down.  

Ovid de Pont.  Temporis officium est solatia discere certi,  
Dum dolor in cursu est—  
2 We must speak unto God for them, and that by our prayers, by commending and remembering their afflicted estate; a means which the poorest man that lives may use, and be hereby a special assistant unto his afflicted brother: what though thou hast not wherewith to lodge him, no bread to feed him, never a penny to relieve him; yet so long as thou hast a mouth to speak, or a heart to conceive, thou mayest either by outward expressions, or inward ejaculations, be a comfort unto him, for prayer hath a large extent; and poverty doth not deprive a man of this privilege, neither take away the presence of God's spirit, or the virtue of his promises; and who can tell, but that thou by thy prayers mayest obtain that for thy poor distressed brother, which he himself with his own cannot do? see an example hereof in job; 
job 4●. 8, 9  God was pleased to accept his prayer which he made in the behalf of his friends, rather than their own, which they made for themselves. The●e are means which God hath appointed and blessed, for the great good of such as are in misery; these support in trouble, these sanctify afflictions, and remove them, these have evermore been accounted 
1 Sam. 7.8, 9  as special helps in the time of distress, when they have been faithfully used, 
Act. 12.5  either by the afflicted themselves, or by others for them: see josh. the 7.6. to 10.  
3 Our deeds: and that as the need of the afflicted shall require, and our ability give us leave: for we must not love (as the Apostle saith) in word and tongue only, 
1 john 3.18.  but in deed and truth: for what availeth it (saith S. james) If a brother or a sister be naked and destitute of daily food, 
james 2.15, 16  and one of you say unto them, Depart in peace, be you warmed and filled; notwithstanding ye give them not those things which are needful to the body: No, we must do more than this; there must be real expressions of this duty, as we shall hereafter show in the second part of our Text, when we come to speak of the thing wherein this courtesy of the barbarous people was shown. In the mean time let this suffice for our direction concerning the matter wherein this duty must be performed; a word or two for the manner how, and so we will proceed to the next point.  
In our works of pity and compassion towards the distressed, such as are harbourless, etc. We must know that they are to be done, speedily, willingly, and wisely,  
1 Speedily; the common Proverb is, Optimum condimentum beneficii celeritas, & bis dat qui cito dat; the best sauce to a good turn is to do it quickly, and who giveth so, giveth twice; thou must not say, go and come again to morrow; delays in this kind may be dangerous: for either the object of thy compassion may perish, while thou withholdest thy helping hand; or else (as Mordecai sometime told Hester) GOD may by other means send help and deliverance, 
Esther 4.15.  and so thou shalt lose the honour of being a means, and an instrument under God of his delivery, 
judge 4 ●  as Deborah said to Barak; it shall not be for thine honour.  
2 Willingly, not grudgingly, nor of necessity, for God loveth a cheerful giver: 
2 Cor. 9.7  hence S. Paul saith, 
Rom. 12.31.  Given to hospitality, where is a great emphasis in that phras, noting an eager affection and following of a thing; as we say of a covetous man, given to money; of a drunkard, given to company; of a common gamester, given to play, etc. the meaning is, he hath a longing desire, and is ready upon all occasions to do it. This willingness appeared in Abraham, who waited not until strangers came home to him, to desire to be received in, and to require harbour; but going of his own accord out of his Tabernacle, he looked round about to see if he could espy any stranger whom he might receive into his house, and if he saw any, he ran to him, and prayed him not to pass his house; 
Gen. 18.2, 3.  If I have found favour in your eyes, etc. So L●t sat in the Gate of the City, not as a judge, because he sat in the Gate, which was the place or judgement; nor to meet his Shepherds, that he might be present at the folding and stalling of the Sheep; but (as Calvin thinketh) because he would let pass by no occasion to do good, when he saw strangers to pass by, upon whom he might bestow his benevolence.  
3 Wisely; 
Psal. 112.5.  A good man is merciful and dareth, and will measure his affairs by judgement, and knows when and where to bestow his favours: the truth is, most men through want of discretion mistake this duty, and glory much in their hospitality, while they keep Great Houses, have great resort, and company flock unto them, but in the mean time, there is little or no entertainment for the poor religious distressed strangers that are in want and necessity; these are shut out of doors, which indeed, especially should be let in. Questionless the rich Glutton kept such hospitality; Gallants, and Good-fellows, and Gentlemen of the Country had entertainment enough at h●s Table, but poor Lazarus must be gone, there is neither meat nor lodging for him nor such as he was. This I say is a great mistake in the performance of this duty, which indeed hath (as will appear when we come to speak of the latter part of our Text) for its proper object, such as are in misery. But let this suffice to have spoken of the first part, viz. The persons who showed this courtesy or entertainment to the Apostle and his company, namely, The barbarous people.  
2. Now more particularly, 
Part 2.  we are to speak of the thing wherein it was shown, with the Apostles acknowledgement of it, They showed us no little kindness; for they kindled a fire, and received us every one.  
Wherein we may observe: 

1 Them truly hospitable.  
2 S. Paul, truly thankful.    
1 Their hospitality was right: for they observed that Rule of Charity according to S. john's direction, 
1 john 3.18.  Non tantum verbo, sed opere; not to love in word and tongue only, but in deed and truth. Had they only commiserated their estate, with terms of alas poor people, we are sorry for your sad disasture, God help you, and send you houseroom, etc. the● might the truth of their commiseration have been called in question, and themselves found to be guilty of a cold charity, and lip love, which is common every where, 
jam. 2.16  and no whit available to such as are miserable. But they went further than so, and performed that part and office of kindness unto them, which did carry an express signification of their ●ender commiseration and compassion towards them; For they kindled a fire, and received them every one.  
From whence we may observe that, They are truly hospitable, 
Doct. 2  who not only in word and tongue, but in deed and truth are charitable.  
A doctrine much like unto that which went before it, for the matter, though now commended unto you in another form.  
S. Paul in his exhortations to this duty of hospitality, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for the most part useth such a word, as signifies, one friendly to strangers, 
Rome 12 Heb. 13.2  and ready to lodge and entertain them. For hospitality indeed (as it is defined by some) is a relieving of strangers which are destitute, and taking them and entertaining them into our houses. It is a species of beneficence or liberality, Qua peregrinos & hospites, vera benevolentia, & omnibus officiis hospitalibus complectimur; whereby we entertain strangers and guests with true benevolence and all duties belonging to hospitality. 
Lu●her in 1 Pet. 4.9.  He is truly harbourous (saith Luther) not which wisheth well, and speaketh fairly, but which cheerfully and heartily receiveth and entertaineth strangers.  
In all those aforenamed examples of Abraham, Lot, etc. that which made them truly hospitable, was not their good words and courteous speeches, their well wishes, 
Gen. 18.4, 6, 7, 8.  and fair proffers; but their real expressions of charity in some outward actions; as in Abraham, his calling for water, washing their feet, his making of cakes for them, his dressing of a Calf, his setting before them Butter and Milk, etc. In Lot, 
Cap. 19.3  his making them a Feast, in baking unleavened bread for them, etc. In the Shunamite, her calling in the Prophet, constraining him to eat bread, and consulting with her husband to make a chamber for him, to set a Bed in it, a Table, a Stool, 
2 Kin. 4 8.10.  and a Candlestick, to entertain him when he came that way; these were lively demonstrations of true hospitality. So the Inhabitants of the Land of Tema, 
Esay 21.14.  They brought water to him that was thirsty, and prevented with their bread, him that fled. H●re was more than good words, more than courteous language, more than kind proffers only; here indeed was that which made them truly hospitable, their deeds of charity expressed in a real performance of such offices, as did serve for the comfort and refreshing of those which were in want and misery.  
Now lest any one should think that every man which is bountiful, is truly hospitable; we are for the further amplification of this point to consider, 
Gal. 6.10  that this duty stands not in the entertainment of all sorts; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Illis enim uno humanitatis, istis praeterea fraternitatis vinculo communica●e obligamur. Tareus in loc.  I mean of drunkards and vicious persons, in keeping open house for gaming and such like sports and disorders, or in feasting of carnal men, which indeed bears the name of hospitality among many in these days; but it is to be shown unto such as are in want and distress, to those that are not otherways able to help themselves, and especially to such as suffer in a good way, and for a good cause, according to the Apostles Rule, Do good unto all, but especially to them that are of the household of faith, as being bound to them, not only by a bond of humanity; but of fraternity; by which means we are tied so much the faster, as grace is superior to nature; and are therefore the rather bound, to perform the real acts of charity towards them; though we are not to neglect it to any in some measure, which are in want and misery. Now the reasons why they are truly hospitable, who not only in word and tongue, but in deed and truth are charitable, may be these.  
Reas. 1. 
Reas. 1  Because to speak kindly, and to proffer fairly, it is but the least part of this duty; true it is, comfortable wo●ds uttered to a man in misery, are spoken in their place, and therefore are compared by Solomon, 
Pro. 25.11.  To Apples of Gold with pictures of silver. Yet are they in themselves simply considered, but adjuncts and attendants on this duty of hospitality, without which it may subsist in its bare nature; and therefore they being presupposed always to go with it, and attend on it, may indeed be said to be necessary, ad bene esse, to the well doing of this work; but not necessary simply, ad esse, as if it could not be done without them.  
Reas. 2. 
Reas. 2  Because, if real performances be wanting, the party in distress is little benefited; though pleasant words are as an Honeycomb, sweet to the soul, 
Pro●. ●6. 24.  and health to the bones; yet must we not think that men are of the Chameleon kind, to live with Ephraim upon wind; to be fed with fair words and courteous speeches: 
Host 12.1  no, he that shall thus do, sine supplemento necessitatis, 
Aquin. in jacob. c. 2.15.  (as the Schooleman speaketh) without supplying of their wants, shall profit them but little.  
Reas. 3. 
Reas. 3  Because in true hospitality, there must be shown, as well the outward as the inward acts of mercy; now the inward acts of mercy, are only the pitying and commiserating the estate of the afflicted, bewailing and and lamenting their heavy mishap, etc. But the outward acts go further than so; there be seven of them appertaining to the body; comprehended in this Verse, Visito, poto, cibo, redimo, tego, colligo, condo. To visit them which be sick, to give drink to them which be thirsty, to feed them which be hungry, to redeem them that be in captivity, to clothe the naked, to lodge the harbourless, and to bury the dead; they which shall thus do, may indeed be said to be truly hospitable, because not only in word and ●ongue, but in deed and truth they are charitable, as these Miletenses here were, who kindled a fire, and gave houseroom to Paul and his company, which at that time were in want and misery.  
Use 1. The consideration of this, reproves the great neglect of this duty, in most people. Many there are whose mouths are open, but their hands are shut, which speak much and do little, and yet would fain be counted truly hospitable; they will wish well to them that are in misery, but effect little for them; be as free of their kind speeches, 
Ab Stem. in fabulis.  as that Popish Prelate was of his blessings: who being asked a penny by a poor man, he would not give it, but offered to bless him; which the poor man refused, because he thought that if it had been worth a penny, he would not have given it unto him. Much unlike that noble and charitable act of Ptolomeus the Theban Captain, who beholding one in misery that demanded of him an alms, and he having at that present nothing to b●stow upon him, pulled off his shoes & gave them him, saying, That he had rather go barefoot than see him suffer so much. But alas, it's wonderful to se●, how the hearts of men are hardened in this kind; and how that which in old time was highly esteemed among all Nations, is now little regarded by any: we may truly take up the Prophet's complaint, 
Esay 57 Host 4.1.  Merciful men are taken away, there is little or no mercy in the Land: or if a drop of it be got into the hearts of some, its like to Iudah's goodness, which was compared to the morning dew, 
Cap. 6.4.  quickly dried up: a poor distressed harbourless m●n, may now adays wait for some Samaritan, 
Luc. 10.33, 34.  to come and prove himself a neighbour, to have compassion on him, and to take care for him, when his own Countrymen (more barbarous than the Heathens) will shut the doors against him, and suffer him for to pe●●sh. O● my beloved, what is this but to grieve them that are in misery? And can God away with such unmercifulness? such want of pi●ty? Surely no; 
Oecolamp. in Esa. 47.6.  Magna abominatio coram Deo est, afflicto addere afflictionem; it is a great abomination before God, to add affliction to the afflicted; and accounted by the Heathen, 
Vrgere jacentem est inhumanum. Cic. pro. C. Rab. post.  as a most inhuman part. I beseech God, this sin and great abomination, be not laid unto the charge of some of you which hear me this day: I doubt me you have been wanting in your deeds of charity towards those poor distressed people which suffered shipwreck, even at your home, in the very mouth of your Haven: I am sure, I cannot say of some (the more is the pity) as S. Paul saith here of those barbarous people, that They kindled a fire, and received them into their houses. I would to God I could not speak the contrary; or that I might have been silent in what hath been spoken. But my zeal to God's glory, and the desire for the salvations of you all, commands me not to flater: should I not put you in mind of your sins, I should not be a good Minister of jesus Christ, 
1 Tim. 4.6.  whose Ambassador I now am: and were I before the greatest Emperor in the world, my resolution should be, as that of Ambrose to Theodosius, 
Ambros. Ep. lib. 5.  Neque imperiale est dicendi libertatem negare, neque Sacerdot ale quoth sentia● non discere. Neither becometh it you to forbid free speech, neither beseemeth it me, to keep in silence what I should speak.  
Use 2. 
Use 3.  In the second place, therefore suffer the words of exhortation, & be stirred up to a real performance of this duty, Let your love and hospitality be without feigning, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 12.9.  without hypocrisy, that is (as Saint john explicates it) not in word and tongue, but in deed, 
1 john 3.18.  and truth. When you see the distressed, do not only pity them, and mourn with them, etc. but go to them, sit with them, speak for them, now to God, now to man, assist them, direct them, comfort them; and (as thy ability will amount to) relieve them, cloth the naked, feed the hungry, receive the harbourless, etc. As considering;  
1 Thou art hereunto commanded: 
Esa. 6.4. Qui fuerunt propulsi ab hostibus. Pisc. in  God calls upon Moab to let his outcasts, (that is, his harbourless people, such as were chased by the enemy) to dwell with him; and he would have them be as a covert to them from the face of the spoiler.  
2 They that want it, are made after the same image that thou art framed, endued with the same shape, live under the same government and providence of the Creator, and (as thou oughtest in charity to think) within the compass of God's election.  
3 Thy profession of Religion, is hereby known to be sincere, for that indeed is pure Religion and undefiled before God, 
james 1.27.  when men are truly merciful to such as are miserable, To visit the fatherless and widows in their affliction, etc.  
4 Lastly, it will argue not only a beginning of a spiritual life in thee, but give thee an assurance of an eternal life laid up for them, which Christ himself hath promised to reward all those with, that commiserate, 
Mat. 10.42.  and out of commiseration, are careful to supply and relieve the wants and necessities of any, but especially his distressed ones, as reckoning whatsoever in this kind is done to them, to be done unto himself, Mat. 18.5.  
Oh, let not any objections against the real performance of▪ this duty prevail with thee: what may be alleged against the profitable effect and fruit hereof, 
Eccles. 1●▪ 1, 2, 3, 4.5.6.  Solomon in his Ecclesiastes by diverse similitudes hath most wisely answered. Tell me not that thou wantest objects, whereon to exercise this chiefest work of charity (as one calls it. 
Calvin. in Gen. cap. 18. ) The Year is not yet gone about, nor the twelve months fully expired, wherein you beheld almost (if not altogether) as sad a spectacle upon your Coasts, as that which happened the other day; and was not there occasion enough offered for the performance of this duty: but suppose none of these things should so come to pass; step but into thy neighbour's house, and there thou shalt find poverty in the Chimney-corner, want in the Cupboard, never a penny in the purse, scarce any clothes upon the back, and wilt thou yet say, thou wantest objects? No, but I want means: Means, why tell me; where hast thou withal to feast the rich? to drink with thy friend? to spend upon thy pleasure? to maintain brawls and contentious suits? to go bravely? and with the rich Glutton to far sumptuously? to build curiously? 
Luke 16.19.  (in some desolate place (as job speaketh) for thyself, 
job 3.14  that the poor and stranger should not trouble thee,) where hast thou I say for these things? may nothing be spared from hence? hast thou wherewith to do all this, and not a penny for the distressed? a halfpenny for Christ? dost thou yet want means? No, not for the present: but what shall my Wife and Children do hereafter? Oh faithless man, darest thou not trust God? is the Lord so barren of wisdom, or destitute of power, as that he cannot enrich the one, but that he must empoverish the other? surely no; providence for thy everlasting estate, doth nothing impair thy present estate; and thy liberality doth augment and not diminish thy children's prosperity: for thou shalt assuredly reap, not only according to the matter, 
Host 10.12.  but also according to the measure of thy mercy. Oh thou canst not put thy stock into a surer hand for safety without any peril of losing, nor meet with a more commodious bank for gain, as to have the principal doubled and tripled, and increased, more than ten thousand fold. Content not thyself then with the inward acts of mercy only, but make a real expression of this duty of hospitality, by some outward deeds of charity, as these Islanders here did to S. Paul and his company, who kindled a fire for them, and received them every one.  
Thus much of them truly hospitable.  
2 Now S. Paul's thankfulness appears in these words, 
Hospitalitas Melitensium, exigit gratitudinem advenarum. Aret. in loc.  They showed us no little kindness: alas, the matter was not so great, to set open the door, and to suffer poor, naked, cold, and harbourless men to come in, and to throw a few sticks on the fire, to make some warmth for them: yet this being shown to good S. Paul in his misery, is both commended and acknowledged by him as a great courtesy. From whence we may learn, Good men will be thankful for common and mean kindnesses showed to them in their distresses. 
Doct. 3   
The many acknowledgements which in Scripture are recorded to be made by God's people, of the benefits and favours which have been conferred upon them, by o●hers in their distresses, are as so many demonstrations hereof. Deborah forgets not what jael did for her, in slaying of her enemy Sisera; and therefore to congratulate her kindness, she thus sings in her Song; 
judg. 5.24, 25.  Blessed above women shall jael the wife of Heber the Kenite be: Ruth, the daughter-in law of Naomi another virtuous woman, being a stranger in the Land of Moab, and in want, having received but a reasonable courtesy from Boaz, see, how thankful she was for it; it was but to have leave to glean, and to drink water out of the vessel; yet she doth not despise nor extenuate this benefit, by saying, What is this that thou dost bid me to gather ears? doth not the law of God grant this to the poor? 
Lavaterus in lib. Rutha. cap. 2.  What is this that thou dost offer me drink when I am a thirst? water is commonly to be used; wherefore dost not thou give me some notable gift, sith I am poor, and thou rich, etc. She doth not thus expostulate with him, but in a most humble manner wondering at his kindness, falls on her face, and bows herself to the ground, and says unto him, How have I found favour in thine eyes, 
Ruth 2.10.  that thou shouldest know me, seeing I am a stranger.  
Memorable to this purpose are the examples of David and Elisha; the one, not once or twice only, bu● often mentioneth the good turns by him received, and studieth to requite them. The story relates what favours he found at the hands of his trusty jonathan in the time of his persecution; and it is not silent in expressing his thankfulness for them; not only in Jonathan's life time, but after his death; he makes Proclamation, 
2 Sam. 9.1.3.7.  Is there yet any that is left of the House of Saul, that I may show him kindness for Jonathan's sake: 
1 Chron. 19.1, 2. Sic Hiero● scribit in libros Regum. Pet Mart. in 2. Sam. ca 10.  the like he proffered to Hanun the son of Naehash, for his father's sake; for some kindness that he had showed unto him (as it's thought) for receiving of him when he fled from Saul. And because that near relations should affect our hearts for benefits bestowed on them to whom we are united, either by kindred and alliance, by nation or profession▪ he was not unmindful to requite the kindness of the men of jabish-gilead, which they showed unto the dead body of his predecessor and Father-in-law Saul; 
2 Sam. 2.5, 6.  yea, so careful was he to have this duty of thankfulness performed, that it is part of his charge that he gave unto his son Solomon a little before his death, 
1 King. 2 7.  wishing him to show kindness unto the sons of Barzillai, and to let them be of those that eat at his Table: for so They came to me (saith he) when I fled because of Absalon thy brother.  
The other, viz. Elisha, studied with himself how to requite the woman of Shunem, 
2 King. 4 13.  Behold thou ha●t been careful for us with all this care; What is to be done for thee? wouldst thou be spoken for to the King, or to the Captain of the Host, & c?  
Even so this blessed Apostle S. Paul, not only in our Text, but in divers other places commending the duties of courtesy, which were shown unto him, expresseth his thankfulness; as to the the Romans, 
Ro. 16.4.  the Galathians, 
Gal. 4.15  the Philippians, 
Phil. 4.15, 16. 2 Tim. 1.16.  and so to the house of Onesiphorus, he prays for mercy, because he oft refreshed him, and was not ashamed of his chain, etc.  
Thus have GOD'S people evermore acknowledge● such kindnesses as have been showed to them in their distresses.  
Reas. 1. Because they are endued with truth and justice, which are the two principal parts of gratitude: 
Veritaes agnoscit & sa●e●ut u●de sit acceptum beneficium. justitia obligat nos ad aequitatem seu ad mutua quaedam officia. Fabritius in Ps. 40. con. 5.  the one acknowledging from whence, and what it is that is received; and the other, rendering one good turn for another. Hereupon Zenophon among the praises which he gave unto Agesilaus, reporteth it a part of injustice, not only not to acknowledge a good turn, but also, if more be not rendered than hath been received. And Socrates was of opinion, That an ungrateful person could not be of a noble mind, nor yet just.  
Reas. 2. Because they are humble and lowly conceited of themselves; and do rather admire, than any way neglect or contemn the least courtesy that is done unto them; they see in themselves that which may rather withdraw men's affections from them; and therefore are ready to say with Mephibosheth, when David proffered him so much kindness for his father Jonathan's sake, as to restore him to all the lands of Saul his father, and to let him eat bread at his Table continually; 
2 Sam. 9▪ 8.  What is thy servant, that thou shouldest look upon such a dead Dog as I am? But especially in expressing their gratitude towards God, they are ready to say as David doth, What is man, 
Psa. 8.4.  that thou art mindful of him, and the son of man, that thou visitest him? Or else more particularly of their own persons, with the same Prophet, they are ready to cry out, Who am I O Lord? 
2 Sam. 7.18.  and what is my house, that thou hast brought me hitherto? Thus, I say, being ready always to acknowledge their own unworthiness, 
Indignitatis agnitio Ingratitudinis amoliti●.  they secretly insinuate their thankfulness, and put away from them that hateful vice of ingratitude.  
Reas. 3. 
Reas. 3  Because they look up unto God, from whom these kindnesses showed unto them in their distresses, originally do come; and so beholding him in the giver, they are thereby much stirred up to this duty of thanksgiving; not only unto God, who is the principal author and giver of every good giving, 
james 1.17.  and every perfect gift, that they enjoy; but also unto the creatures, who are as God's hand in bestowing his mercies on them; or (as one calls them) his Carriers, 
D. Gouge in Ephes. cap. 5.20.  whereby his favours are brought unto them, unto whom in the Lord, and under him they are not unmindful to return thanks, for their pains and care in bringing Gods blessings to them.  
Use 1. 
Use 1.  The consideration of this point stands in opposition to a vice, which is too too common in our times; and justly reprehends it, for its being in such an age, wherein we are loaden with many kindnesses both from God and man. 
Ps. 68.19  Many there are, who forget such favours as were shown unto them, in their misery, and obscurely bury them in the pit of oblivion: 
Gen. 40.23.  like Pharaohs Butler, who in his prosperity forgot his friend joseph, and what pleasure he had done him in the time of his adversity. Or those Lepers which our Saviour healed, 
Luke 17 18.  scarce one among ten doth return to give thanks: the favours which they receive, in this particular may be likened to wounds, the remembrance whereof continues (as we are wont to say) but for the space of nine days, no sooner ripe than rotten. If that be true which the Cynic hath said Nothing waxeth sooner old than a good turn or benefit: 
Diogenes.  and yet there are a worse sort than these, who as David complaineth, 
Psal. 38.20.  reward evil for good; a fearful case: for doubtless, if to return evil for evil, be a sin in some nature damnable; then to return evil for good received, is far more inexcusable. The Scripture is full of examples for this purpose: thus Laban rewarded jacob: 
Gen. 31.38.  and Saul David, as appeareth by the words of jonathan, 1 Sam. 19.4. compared with Psal. 35.12. And thus the men of Keilah; notwithstanding they were preserved from their enemies by David's means, yet they made but a wicked retribution hereof, in being forward to deliver him up into the hands of his enemy Saul: poor David; he was better conceited of them, and could not be persuaded that they would be so sinful, as to make such an ungrateful return unto him for his kindness: and therefore twice in the first of Samuel 23. he demands of the Lord, 
1 Sam. 23 11, 12.  O Lord God of Israel, I beseech thee tell thy servant, will the men of Keilah deliver me and my men, into the hands of Saul? They will deliver thee up, saith the Lord; and so questionless they had, if David had stayed there. It was no less abominable ingratitude in joash King of judah, who unjustly caused to be put to death, the son of jehoida the High Priest, which jehoida, had saved his life, and advanced him to the Kingdom, and therefore to his disgrace it is left upon Record until this day, and shall so remain, as long as the Sun and Moon endureth, That joash the King remembered no● the kindness which jehoida had done unto him, 
2 Chr. 24.22.  but slew his son. Oh, I would to God, that this age wherein we live, could not afford us examples for this so hateful a vice: but alas, how do most men slight, not only Man, but God, who gives unto them life, health, food, raiment, liberty, peace, plenty, seasonable times, and such like; and in a most careless disrespecting manner, pass by all the good turns they receive from either: how many hundreds have been cherished relieved, and yet have not returned thanks: where shall a man find a grateful Samaritan? or such an one as Elisha was, 
Luk. 17.16.  who will study with himself, to requite a good turn? surely the number is but small, unless it be some good Deborah, some virtuous Ruth, some godly David, some religious Paul, to whom thou showest kindness, it's very likely to be either passed over in silence, or else returned with ingrateful impudence.  
Use 2. 
Use 2.  From hence, let all men learn, who from others have received kindnesses, from the example here of S. Paul, and other of God's people mentioned in the Scripture, to return thankfulness, and you especially among the rest, 
The Masters of both ships and some of the company which were then saved, being present.  whose lives were preserved in this so great a strait, and had your bodies haled by the strength of men, from the violence of the waves, that you might not be drowned; take notice of the means; inquire after the men, and acknowledge it with S. Paul in my text, to be no little kindness; Let your thankfulness appear, by some reasonable recompense of their labour and pains; ôh, how would this animate and stir them up, to do the like to others, and in the same times of misery, do the best they can, in the works of mercy; I doubt not, but that it would prevail with some, if not with all. But on the contrary, when they shall be slighted, and receive nought for their labour, but trouble and sorrow; this stops the streams of their charity, and makes it, that in these cases, it flows not so freely as otherwise it would, for indeed a great part of our men are like the spring Solinus speaketh of, 
Solin. Poly hist. cap 1.1.  that riseth and runneth over, while men sing and play to it, but falleth and sinketh again as fast, so soon as they cease. Surely, kind retributions would move them, and courteous requitals make you the more worthy of their pains; whereas indeed the contrary, (not only here with us, but also in other places) makes many men, as well short handed as close fisted, yea and hard hearted in these times of distress. Therefore so many Inns and Victualling houses, (saith Calvin) which declare our corruption; 
Calvin in Gen. cap. 18.2.  and prove, that it cometh to pass through our fault, that the principal duty of humanity among us, is decayed.  
Oh then study to be thankful; and thou that gettest any good done to thee by any man, at the least, meet him with gratitude. It is marvel (saith one) how a man can lie down without this consideration, 
Rolloc. in Colos. 3.15  especially (say I) if he remember how that it is a duty by God commended, 
Si ingratum dixeris, omnia dixeris.  and the neglect thereof by him punished, the contrary being a vice so hateful, that (as the heathen man saith) when thou hast called a man by it, thou hast spoken the worst thou canst of him. The laws of Athens, 
See Amb. Marcellin. l. 23. and Seneca de Ben. l. 2. c. 7. and Gualth. in Marc. c. 2. Hom. 18.  Persia, and Macedonia, by the light of nature, strictly condemned it, and made such persons as were guilty of it, subject to accusation and sharp punishment; In old time, liberties and franchises, were for it revoked, and a man (saith one) were better never to receive a benefit, than to be unthankful for it. What should I say more? I beseech you, do yourselves that right, as to consider of it; Be thankful unto God, as the principal agent; to man, as the Instrument of your safety; ôh let not the remembrance of this so great a deliverance pass from your thoughts; you who are now living to hear this duty pressed unto you, might have been of the number of those whose bodies your own eyes beheld, lying dead and naked upon the shore, some pitifully bruised through the violence of the waves, others miserably torn with beating against the rocks; well, think upon it; you are some of those which the Psalmist mentioneth, that are much indebted unto God for deliverance, you go down to the Sea in ships, you do business in great waters, 
Psa. 10 23, 24, 25. &c  you see the works of the Lord and his wonders in the deep, how he commandeth and raiseth the stormy wind: which lifteth up the waves thereof, etc. and when you cry unto the Lord in your trouble, he bringeth you out of your distresses. He (often) maketh the storm a calm: so that the waves thereof are still, and he brings you unto your desired haven. Oh, therefore that you would praise the Lord for his goodness: and for his wonderful works to the children of men, 
Verse 31.  and give unto those who are the Instruments of your deliverance, their deserved dues; forget not the example here of our blessed Apostle, who forgot not a common courtesy that was showed unto him in his misery, but acknowledgeth with much thankfulness, the real performance of a small kindness, saying, the barbarous people showed us no little kindness, for they kindled a fire, and received us every one.  
Thus much of S. Paul truly thankful.  
3 It remains now, 
Part. 3.  to speak of the last particular of this text, viz. the reason or occasion which moved these people thus to do, and that was, because of the present rain, and because of the cold.  
It is called in the original, 
Qui ing●uerat, & nos premebat. Piscat.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a forcing rain, imbrem urgentem, a smoking shower, which mightily fell upon them, etc.  
Doubtless, their case was lementable and much to be pitied, their misery being not single, but manifold; when as their goods were lost, 
V●gebat cos miseria non una●in naufragio ami●erunt omnia bona sua: madidi funt ex marinis undi●; urgentur nunc etiam pluvia, quae instat, accidit hiberni temporis frigus, & ipsi nudi sunt & bene madidi. Aret. in loc.  their bodies well washed and be-daggled with the brinish Sea; their joints benumbed, not only with the waves, but also by means of this violent storm, and extremity of cold, being in the winter time; insomuch, that (alas poor men) its likely they were scarce able to stand; beside, they were not yet freed from their former fear of losing their lives in this so heavy a stress; their being in a strange place, and present want of food and raiment, etc. All which these barbarous people taking notice of, were thereby moved and stirred up, to show them kindness; from whose example we may also learn this lesson. viz.  
Then is the fittingest time, 
Doct. 4  for men to show mercy, when they behold and see others in misery.  
These people were here, by the light of nature, instructed in the performance of this duty, and (as it was the manner of the heathens) considering of that conjunction of men in humanity, 
Cic. o●fic. lib. 1. & ●  they observed this law of courtesy, to show mercy to them that were in misery. There are diverse examples, in the holy book of God, for this purpose; of some, who were also guided by the law of nature, and bound thereunto by the bond of common humanity: As that of Thermuthis, 
Iosephu● in lib. 2. Antiq. 1.  (as some call her) the daughter of Pharaoh; she being an Egyptian, beholding the Child Moses in a basket, which she had espied swimming in the River Nilus, and commanded to be taken up, was by the light of nature moved to compassion; not only because the Child was fair and well featured, 
Exo. 2.6 Et fletumota, & etiam venustate pueri delectata ejus miseretu●.  and therefore did greatly delight her (as josephus thinketh) but also in regard of the present misery the babe was then in, 
Simler. in loc.  which wept upon her, and in a manner desired mercy of her; whereupon being moved with the weeping, and together also delighted with the beauty of the Child, she had mercy on it, and in so great a strait, did both relieve and succour it.  
Shobi, 
2 Sa. 17.27.  Machir and Barzillai beholding the present misery of David and his people; 
Calamita● praesens Davida, in eyes mise●●co●diam excitavit Petr. Martyr▪ in loc.  were hereupon moved and stirred up to show them mercy; They brought (saith the text) bed's and basons and earthen vessels and wheat and barley and flower and parched corn and beans and lentiles & parched pulse, etc. for David and for his people that were with him for to eat; now what occasioned them thus for to do! Why, because they saw the people were hungry, and weary, and thirsty in the wilderness. 
2 Sa. 17.29.   
Doubtless the same consideration moved the Princes of Ephraim to have compassion on the distressed Captives of judah; 
2 Chr. 28 15.  for such as they saw naked, they clothed; those whom they beheld barefoot, they shod; and such as were hungry and thirsty they gave them to eat and to drink: in a word, they anointed them and carried all the feeble of them upon Asses, and brought them to jericho, the City of palm trees, to their brethren. What should I speak of job, that holy man, hear himself speak in his own words Chapter, 
job 31.16. etc.  31.16, 17, 18, 19 verses, and from thence you may observe, that then he thought it best to show mercy, when he beheld and saw others in misery.  
It was a worthy saying of Ebedmelech that noble Courtier, unto his lord and Master the King, jeremiah the Prophet whom these men have cast into the dungeon, 
jer. 38.9.  is like to die for hunger in the place where he is, etc. Surely, surely, he took notice of the Prophet's misery, and was thereupon set forward and raised up to procure him relief; which he did, not only by acquainting the King of his distress, but was himself also an Instrument of drawing him out of that deep dungeon, 
Verse 11.  with cords of old clouts and rotten rags, which he had devised and made for the same purpose. So the Samaritan, finding the wounded person, (though likely a jew, who were because of their religion, so great enemies, that they would neither eat, nor talk, nor have any familiarity one with another, yet) moved with natural affection, took this opportunity, and according to his distress, 
L●c. 10 30.33, 34.  when he saw him, he had compassion on him, and went to him, and bound up his wounds, etc. But what need I to multiply examples in this so manifest a truth? do●h not God himself expressly command us, that when we see and behold others in misery, we should thereby be stirred up and moved to mercy? I am sure these places prove it, Deut. 15.7, 8. james 2.15, 16. neither is sufficient reason wanting for the confirmation of it. Then is the fittingest time.  
Reas. 1. 
Reas. 1  Because, than mercy will be right welcome and comfortable unto them, best apprehended, most accepted; ôh how fair a thing is mercy in the time of anguish and trouble? 
Ecclus. 35.19.  (saith jesus the son of Syrac) it is like a cloud of rain that cometh in the time of a drought: A morsel of bread to a hungry man, how sweet is it, or a cup of cold water to one that is athirst, tell me? how welcome do you think was the kindness which Ruth received from Boaz in the time of her distress, though for the present it were but mean, in suffering her to glean amongst the sheaves of barley, etc. yet doth her Mother i● law say, 
Ruth. 2 19  blessed be he that did take knowledge of thee. An● was not that a joyful Cave to the hundred Prophets, 
1 Kin. 18 4.  wherein Obadia had hid them from the fury of jezabel? ôh how sweet was the bread and water which he then fed them withal! In like manner, questionless, the entertainment that these barbarous people gave to S. Paul and his company in this so great a misery; 
Nihil optabilius, nihil magis necessarium igne, quo reficiant corpora. Arct, in loc.  in receiving them into their houses, in making a fire for them, etc. was most desired of them, best accepted by them.  
Reason 2. 
Reas. 2  Because misery is the true and the proper object of mercy; when God calls upon us, for the performance of this duty, whom doth he nominate, but distressed people, the needy, the poor and such like; who stretch forth their hands for help? 
Levi. 25.35.  
Deu. 15.11.  Thou shalt open thine hand unto thy brother, to thy needy and to thy poor in the Land. Our bread must be dealt to the hungry, our doors open to receive the poor and needy, our garments ready to clothe the naked (as the Prophet speaketh) these, 
Esay 58.7.  these are they which call for mercy at our hands, the hungry cry for bread, the thirsty for drink, the naked for clothing, the harbourless for house room, the sick for visiting, the troubled for comforting, 
Humanitatis est ea parte, inprimis succurrere qua labo rat miser. Aret. in loc.  in a word, all that are in misery, crave for mercy; to these, therefore, (as we are able) should we endeavour to give supply, answerable to their necessities and wants,  
Reas. 3. 
Reas. 3  Because, we know not what a day, 
Tempora mutantur & nos mutamur in illis.  or an hour may bring forth; who sees not, but that times alter and change? and are not men (in like manner) variable in their dispositions? Qui non est hodiè, cras minus apius erit. If we neglect the present time, the future, perhaps, will be less fitting; either for us to give, or them to receive; our brother may be dead, swallowed up, with overmuch heaviness; ou● goods may be taken from us, that so (when we be willing) we may want opportunity to show mercy, the which (though the world makes little account of) is an heavy curse, and no less grief to a pious man, than for an Husbandman, to have much good seed, and yet want ground and time to sow it. We should therefore take the present occasion, and then show mercy, when we behold and see others in misery.  
1 The consideration of this, 
Use 1.  meets with the Misanthroposes of our Times, haters of their own shape: who when they behold others in misery, have no more regard, or humanity in them, than if the Rocks had fathered them, or the she Wolf brought them forth, or that they had drawn their milk from Dragons in the Wilderness: instead of comforting the distressed, 
Mat. 27.34.48. Psal. 69 21.  they give them (as the enemies of Christ & David did) Gall for meat, and Vinegar for drink. We need not go far for instance: I would to God, that the consciences of some of you, which hear me this day, could not bear witness with me, that ye are the men, who most barbarously have offended in this kind. Misery upon your Coast is so common an object, that custom herein hath even extinguished natural affection In mine own hearing, I have heard the distressed plead with you, cry unto you, entreat you, not only in consideration of that common bond of humanity, but for your God's sake, your Country's sake, that you would forbear, and take pity on them, but ye would not; besides, your cruelty shown to the dead bodies, of such as have miscarried in these sad times; your eyes have not only beheld them (how they have lain massacred and torn, either by beating against the Rocks, or bruised with the broken timber) but your feet also have gone over them, yea trod upon them (and which I am ashamed to utter) to this very intent, that you might dis-robe them of their garments, and so lay open their nakedness to the view of passengers, leaving their corpse uncovered, for Dogs and Crows, to make a prey of (did not the better sort amongst you, whose care herein is to be commended in some reasonable time, take order for their burial) whose bodies, for ought you know (at least wise of some of them) had they escaped the danger of the Seas, and died in their own Country, might have been buried in 
Censorium Funus, The honourable and solemn manner of burial, as the Censor-ship was the most honourable office and accomplishment as it were of all other. See Polybius lib. 6. & Cornelius Tacit hist. lib. 4.18.  Censoriall pomp. Oh, will not the Lord visit for these things? shall not the God of mercy take notice of such cruelty? Surely yes.  
It that be true which the Father saith, exagerating the fact of that cruel Soldier, which with a Spear pierced the side of Christ after he was dead, viz. That it is far worse to offer any contumely or disgrace to one that is dead, 
Illudere mortuo, quam ipsum Crucis supplicium long peju● est. Chrys●hom. 48. in joh.  than is the punishment of the Crosse. Then certainly, such as are guilty in this kind, shall not escape; God hath threatened to punish them, and will not fail to inflict it upon them; either in this life, as he hath done upon some, or else in the life to come, as he will do upon all, that live and dye in this sin.  
Oh, think upon this I beseech you, and let it work remorse and penitency in you; assure yourselves, that if they shall perish eternally who have not done the works of mercy; then much more shall they be damned, who have acted the works of cruelty, and especially against such who are in misery. 
Mathes. in Mat. 25.42.  Si isti poenas luent, qui proximo suppetias non tulerunt, quid fiet de istis, qui miserum insuper expilarunt, & despoliarunt? If they who help not their poor and needy neighbours, shall eternally be burnt in hell fire; much more shall they be there burnt, who rob and spoil their needy neighbours; thus goes the sentence, Depart from me, 
Mat. 25 41.  ye cursed, in to everlasting fire, prepared for the Devil and his angels. For I was an hangred, and ye gave me no meat; I was thirsty, and ye gave me no drink; I was a stranger, and ye took me not in; naked, and ye clothed me not; sick, and in prison, and ye visited me not. If it be so severe against such: oh how fearful and lamentable shall their case be, against whom the judge may thus proceed in sentence, Depart from me ye cursed, etc. For I had meat, and by force you took it from me: I had drink, and you spoiled me of it; I had a house, and you thrust me out of it; I had goods, and you violently took them from me; I had clothes, and you pulled them from my back; I was in health, & you drove me into sickness; I was at liberty, and you imprisoned me: doubtless, it will be a heavy sentence, and a voice of much terror unto all merciless men; who neglecting the present occasion of showing mercy unto the distressed, have instead thereof, exercised the works of cruelty.  
Use 2. 
Use 2.  This may inform us of the great error and mistake of those, which misguiding their affairs without judgement, are forward to extend their liberality and works of bounty, to such as have no need: rich men, and such as are well able to recompense their cost, shall find entertainment at their houses: but they are willing to do little or nothing for the distressed, 
Despiciunt pauperes, & egenos, & nudos, homines autem locupletes ●n vitant.  for them by whom they think to be answered nothing again, these for the most part are contemned and despised; as job saith, He that is ready to slip with his feet, 
Guadalupens. in Hosea 6. job 12 5 Cap. 6.15, 16, 17 18, 19, 20  that is, which is fallen from prosperity to adversity, is as a Lamp despised, in the thought of him that is at ease; his company is offensive, unsavoury, as the snuff of a Candle: these men are not unfitly by that holy man compared unto a Brook, which in Summer, when we need waters, it affords none, it's dried up; in the Winter it is hard frozen; but in the time of rain, when there is no want, than it overflows. Surely, these men account all that to be lost, which man repayeth not, and so by this means they omit the present opportunity, or poor man's necessity.  
Use 3. 
Use 3.  Lastly therefore, from the consideration of this proposition; let every one learn, to take notice of the present occasion offered, wherein to exercise the works of mercy, and make use of it. Oh, how ready are we, to watch our opportunities in other matters, we are prone to commit sin instantly, and take advantage from the least occasion to work our own ends▪ in outward businesses we observe the fittest seasons; we gather fruit when it is ripest, we cut down corn when it is hardest, we let blood when it groweth rankest; and why should we not in like manner refresh our distressed brother whilst he is poorest. Oh my brethren, (if we want not hearts) we have opportunities enough daily offered us, to the exercising of mercy: Mercy needs not ride abroad to seek work in these times; we may find objects almost in every place, in every City, Town, and Country, (if we please but to hearken) we may hear the cries of the distressed, bewailing themselves in their miseries, and beseeching others to give relief unto them; let us not then put off our good and charitable duties from time to time: if thy brother be hungry, now feed him; if thirsty, now give him drink; if naked, now cloth him; if sick, now visit him; for now is the fittingest time for thee to show mercy, whilst thou dost behold and see him in misery.  
The time will not suffer me to enlarge my meditations any further, upon the discovery of this duty: we have already broken the ordinary wont, & gone beyond the limits of our appointed hour: but my desire is (if possible) to move the consciences of some here present, and to bring them to a sight of their sin, in the neglect of this duty, that so they may labour to break it of by repentance. Oh that such would consider, how that God himself doth undertake to plead the stranger's cause, 
Exo. 22.21, 23, 24.  hear what he saith; If thou vex or trouble such, that is, Strangers, Widows, and Fatherless children; and so he call and cry unto me, I will surely hear his cry, and my wrath shall wax hot, and I will kill you with the sword, etc.  
You are men, (many of you) of the same profession with those, which unhappily many times are cast away upon your Coast; you of all others considering your liableness to the same misery, should take pity on them, aid and assist them for the best, what they may do in such a case, for the preservation of their goods and safety of their lives; and for the dead bodies of those that have perished in these heavy times, you should labour to have them committed to the earth, with as much speed as conveniently you may, and not suffer them to lie, some four, some five days, tossed to and again, and beaten upon the Rocks: oh my brethren if the Law commands you to cover the naked while they are living, how much more ought ye to cover them, when they are dead. What a shame is it to suffer Figuram & figmentum Dei (as Lactantius calleth it) the work-manship of God, 
Lactant. Institut. lib. 6.  God's Image to be exposed and cast out for a prey to wild beasts and birds; that which hath been so worthy an Instrument, should not be irreverently entreated, though dead; what though Pompey's Exequys do but little profit deceased bodies; 
Sense.  Tamen in venta est sepultura, etc. Yet is the grave a means, though not to keep them from putrification, yet us from infection; and such offices of Piety, Humanity, and Civility (saith Saint Augustin) do please God. 
Deo placent etiam talia pietatis officia. lib. 1. de civitate Dei ca 13.  Oh please him then, in your careful performance of this Christian duty; and let the remembrance of that, which this day hath been delivered in your hearing, remain and abide with you; be hospitable, not only in outward show, but in deed and truth, be thankful as well for mean, as great courtesies, shown unto you in your distresses, and let your works of mercy extend themselves epecially to such as are in misery, so doing you shall  
1 Imitate your heavenly father, whose manner is, 
Lu. 6.36  to stretch forth his arm of mercy, especially to them that are weary and heavy laden; therefore the Psalmist describes him to be a helper at opportunities, in the needful times of trouble, The Lord Lord will be a refuge for the oppressed; 
Psa. 9.9.  a refuge in times of trouble. And that proverb, frequent amongst the Hebrews; witnesseth as much of him; In the mountwill the LORD beseen. 
Gen. 22.14.  Which was occasioned by the Lords appearing and showing himself unto Abraham upon the Mount Moriah, 
Vide. 1 Classem proverb. Drufii. lib.  
Prov. 3.  for the preservation of Isaac, when he should have been offered up for a sacrifice, then, even then, in so great a strait, God in mercy releived him.  
2 You shall obtain mercy for yourselves; compare, jer. 38.9. with Chap. 39 ult. joshua 6.17, 25. Mat. 25.40. God respecteth the circumstances of time, ●●d such actions of all other, are the best plea●ing unto him that be done in their season: refesh therefore, the poor afflicted and needy in their needs, and God in mercy will remember thee, in thine. I will not trouble you with any more instances; The Hospitality of Publius in this place, was not unrewarded, for the Lord restored his Father to health (by the hand of Paul) who was indeed sick of a dangerous disease, by which means he would testify (saith Calvin) how greatly that courte●ie, which is shown to men in misery, and to strangers, doth please him; Although those who are holpen, be unmindful and unthankful, for that benefit which they have received, or they be not able to recompense those, 
Si aperueris pauperibus manus tuas, Christus ●ibi aperiet januas suas▪ ut paradisi possessor in troeas Aug.  who have done good unto them, yet GOD himself will abundantly restore to men, whatsoever they have bestowed at his commandment, and if thou wilt open thy hand unto the poor, 
Serm. 227 de Tempore.  Christ will open his gates unto thee, that thou mayest enter the possession of Paradise; the Paradise of Heaven, unto which place, 
See the Collect on quinquage sima Sunday.  the Lord of his mercy bring us.  
Now gracious Father, which dost teach us, that all our doings without Charity are nothing worth, send thy Holy Ghost, and power into our hearts that most excellent gift of Charity, grant that we may express the fruits of it in our conversation, in being ready to help and succour such as are in any want and misery. Lord we beseech thee for them, whersoever, or howsoever they are distressed; and amongst others such as travail upon the Seas, in their lawful vocations, ôh be thou unto them a refuge against the stormy wind and the Tempest, let their lives and goods be precious in thy sight, stand by them, look upon them, be with them by thy power, to defend them from all dangers, either of foreign enemies, homebred Pirates, or outrageous Tempests, Lord give them the fear of thy name, the love of thy mercy, peace in their consciences, safety in their ships, health in their persons, mutual love amongst themselves, obedience to their Governors, contentment with th●ir provisions, success in their business, and safe return to their homes, that we may all join together in the praise of thy name, through jesus Christ our Lord, Amen.  
FINIS.