The Poor-man's Preacher.  
A SERMON Preached at S. Mary's Spittle in LONDON, on Tuesday in Easter week, being April. 7. 1607.  
By RO. WAKEMAN bachelor of Divinity, and fellow of Ballioll College in Oxford.  Prou. 28.27. He that giveth unto the poor shall never lack. Matt. 10.42. Whosoever giveth to one of these little ones to drink a cup of cold water only, shall not lose his reward. 
LONDON, Printed by A. Hatfield for john Bill, Ann. Dom. 1607.   

THE POOR MAN'S Preacher.  ECCLES. 11.1. Cast thy bread upon the waters, for after many days thou shalt find it. 
WHen Solomon the mirror of Wisdom and Knowledge (right honourable etc.) had taken a full view of all earthly things, he found by his own experience, that there was nothing under the Sun either worthy of man's impetuous pursuit, or able to effect man's true felicity. He made himself many great works, he built many goodly houses, he planted many pleasant vineyards, orchards, and gardens, and trees therein of all fruit: he had servants and maidens, beeves and sheep, silver and gold above all that were before him in jerusalem. He provided him his men-singers and his women-singers, and all the delights of the sons of men. Whatsoever his eyes desired he withheld it not from them, neither did he withdraw his heart from any joy, and yet see his censure at the last of all these things, Vanitas vanitatum vanitas vanitatum, & omnia vanitas. Vanity of vanities, vanity of vanities, and all is vanity: which lesson, whenas a good Preacher, he had abundantly taught the faithful in the precedent chapters of this book, in this verse now read unto you, he sets up another mark whereat they are to aim, he shows them another path that they must tread, he chalks out another race for them to run, and he gives them another precept for them to practise. Cast, saith he, thy bread upon the waters, for after many days thou shalt find it.  
As if he had thus said unto them. O ye sons of Adam, why do you beat your brains and busy your heads in seeking after the vain and transitory things of this world? why do you place your chiefest happiness and delight in strength or beauty, or pleasure, or wisdom, or knowledge, or honour, or pomp, or wealth? Where is the strength that sickness hath not weakened? where is the beauty that age hath not withered? where is the pleasure that pain hath not pursued? where is the wisdom that folly hath not tainted? where is the knowledge that ignorance hath not blemished? where is the honour that care hath not accompanied? where is the pomp that time hath not ruinated? where is all the wealth and glory of this world, that troubles have not followed? what is the fruit of all these things? Possessa onerant, amata inquinant, amissa cruciant. In possessing them they burden you, in loving them they defile you, in losing them they torment you: this is not a course to come to happiness, this is not the way to attain heaven. Cast away these trifles O man, lest they cast thee away from thy God: rather be merciful to thy poor brother, that God may be merciful unto thee. Give him cheerfully of thy goods that God may liberally reward thee of his grace. Let thine own bread feed him, thine own house harbour him, thine own apparel  him, and thine own wealth minister to his want. Do this to him that cannot do it to thee again, make choice of such as cannot return the like, cast thine alms unto such poor, as like water pass away, and will never bring again what thou givest, yea lose thy money for thy neighbour's sake. This is a means to purchase God's favour, this is a course to make thee blessed: for howsoever, thou dost not presently taste the fruit of this charitable devotion, yet a time shall come when thou shalt find this reward, if not of temporal things in this life, yet of an everlasting inheritance in the resurrection of the just. Cast thy bread upon the waters, for after many days thou shalt find it.  
Few words I confess, beloved, yet the subject of much matter. For as those waters in Ezechiel were first to the ankles, next to the knees, after to the loins, lastly such a river as could not be passed over, Ezech. 47. so the divine rivers that flow from this heavenly fountain to make glad the city of God howsoever at the first view they may seem but shallow to the shallow conceit of flesh and blood, yet upon further search they are found to be most profound and plentiful in the streams of wholesome doctrine to satisfy the thirst of our sinful souls: and as he said of that famous Historian, Verborum numero sententiarum numerum comprehendit, he spoke as many sentences as he did words, or as Hierome said to Paulinus concerning the catholic examples of Peter, james, john, and Jude, breves esse pariter & longas, breves in verbis, longas in sententijs: that they were short, and yet they were long, short in respect of the number of the words, long in regard of the variety of much matter in them contained: So I may as truly say the same of this text, that it is short, and yet it is long, short in the paucity of words, long in the plenty of matter, every word carrying his perfect weight, and every syllable his substantial sense, and almost every letter his several lesson. Cast thy bread upon the waters, for after many days thou shalt find it.  
For art thou rich and blessed with much wealth, the first word is for thy instruction, thou must not gather unto thee, but cast from thee. Cast. Wilt thou know what to cast? thou must cast bread, that is, any thing necessary for the relief & help of the distressed. Cast bread. Wilt thou hear whose bread, thou must cast, not an others, for that is injustice, but thine own, for that is true charity: cast thy bread: wilt thou understand upon whom to cast thy bread, upon thy poor brethren, upon whom whatsoever thou bestowest, thou must no more expect from them again, than thou lookest for that which thou castest away into the sea. Cast thy bread upon the waters: Wilt thou see a reason of all this? the reason brings with it a reward, the time when this reward shall be received post dies multos, after many days for after many days, the reward itself implied in the last words, thou shalt find it: for after many days thou shalt find it.  
So that you see here are many parts and circumstances to be considered: whereon if I should particularly insist, each of them might require a longer time than is allotted me for the handling of the whole: but for brevity sake, the sum and effect of all may be drawn into these two heads, and divided into these two branches. Whereof the first is a precept of a duty to be performed, in these words: cast thy bread upon the waters: The second is a reason grounded upon the promise of a reward to be received, in the next words, for after many days thou shalt find it: the precept is given by way of exhortation to Christian charity: cast thy bread upon the waters: the promise is made by way of remuneration of Christian piety, for after many days thou shalt find it. Cast thy bread upon the waters, therein man's duty is expressed: for after many days thou shalt find it: therein God's mercy is declared. Cast thy bread upon the waters: behold our distribution to men of things temporal commanded, for after many days thou shalt find it: behold our retribution from God in things temporal and eternal promised: the one is the exercise of our good works here on earth, cast thy bread upon the waters: the other is the crown of our good works there in heaven, for after many days thou shalt find it. The first we must practise for the time: cast thy bread upon the waters: the latter we must expect in time to come, for after many days thou shalt find it.  
These are the bounds and limits of my intended meditations upon these words. God grant I may speak of them, directed by the same spirit they were indited, and that all this great and honourable assembly may hear and receive them to their own instruction and consolation in Christ jesus. And so by your Christian patience I now come to the handling of the parts as they lie in order.  

Prima pars.  
CAst thy bread upon the waters. By the first word mitte, or proijce, cast: Solomon implies that our charity must not only be extended to such as are near at hand, but also to those that are far of, as Hugo Cardinalis doth expound it, and that we must give our alms libenter & liberaliter non per extorsionem & quasi coacti: willingly and liberally, not constrained thereunto by extorsion and compulsion, as Bonaventure will have it: both of them aiming at David's admonition, If riches increase set not your hearts upon them, Psal. 62.10. we must not set our hearts upon our wealth, but as readily cast them upon others, as we have greedily gathered them unto ourselves, knowing that a righteous man by the Psalmist, and out of him by S. Paul, is described to be not a griping and greedy gatherer unto himself, but a most cheerful and friendly caster unto others: dispersit, dedit pauperibus, he dispersed and scattered abroad, that is, he gave his alms unto the poor, Psal. 112.9. 2. Cor. 9.9. cast thy bread.  
Thy bread: I am not here of Melancthons' and others opinion, who diving after too spiritual a meaning, do by bread understand Panem vitae, the bread of life, the word of God, which they would have the Preacher thereof to distribute unto the people: for howsoever this interpretation may be sound, and agreeable to the analogy of faith, yet certain I am (and it is the judgement of our best writers, ancient and modern) that it is not for natural and suitable to the circumstances of this text, I rather by bread understand with Carthusian Corporalem refectionem, corporal refection; with Lauater, eleemosynam, alms; with Olympiodorus, omnem eleemosynam, every alms; with Hugo Cardinalis, omne beneficium, every good turn; with Pelican, omnem eleemosynam, & omne beneficium, both together; with Vatablus and Illyricus, quicquid ad vitam est necessarium, whatsoever is necessary to man's life: for so bread in many places of holy Scripture and (one for all) in the Lord's prayer by a synecdoche doth signify all things necessary for the preservation and sustentation of the life of man. Cast thy bread.  
Panem tuum, thy bread: tuum non alienum, thine own, and not another's: for God will not have us rob one, thereby to relieve another, nor to take away from this man to give unto that, he likes not such alms deeds, Siquidem & hoc rapina est, for this is no better than rapine saith S. Chrysost. conc. 2. de Lazaro, satius est non dare quam alterum spoliare: and better it were not to give at all then to maintain our charity by unjust means, saith that good father, de verbis Apostoli, serm: 21. but he that will be truly charitable, must remember S. Paul's rule, not to give away an other man's goods, but to labour and work with his own hands, that he may have to give (of his own) to him that needeth, Eph. 4.28. and as Marie wiped the feet of jesus with her own hair: so must every faithful Christian cover the feet of jesus, I mean relieve his poor members, at the least with the superfluities of his own wealth: honora dominum de tua substantia, honour the Lord of thine own riches, saith the wise man, Prou. 3.9. and the bountiful man is pronounced blessed, and why? because he giveth of his own bread unto the poor, Prou. 22.9. Cast thy bread. Cast thy bread upon the waters.  
Upon the waters. By waters are here meant the poor and needy. But this may seem to some a strange thing, that Solomon will have us cast our bread upon the waters: for whatsoever is cast therein, is utterly lost, as the common proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Aristophanes do sufficiently declare, and will Solomon have us there to bestow our alms where there will no benefit come either to them or us by the same? Surely beloved in our Lord and Saviour, Solomon would have us give not looking for any thing again, and I confess there are many masterless rogues and sturdy beggars in the world, to whom whatsoever is given, it is but indeed cast into the waters: for being themselves evil beasts and slow bellies, they wastefully and wanton and wickedly spend the charitable devotion of the well disposed, and are nothing bettered in their estates: but those are not the only waters whereon Solomon would have us cast our bread, although I grant even those also as they are men and Christians, (their manners being corrected, and their persons respected) are not altogether to be excluded from our benevolence. But who then are these waters whereon we must cast our bread? I answer still, the poor and needy, who may be called waters in divers respects.  
1. Respectu multitudinis, in respect of multitude: for as the Angel in the Revelation told S. john, that the waters which he saw were people, and multitudes, and nations, and tongues, Revel. 17.19. so Solomon would us know, that the waters which he here describeth, are multitudes of nations and people, in number many, in condition poor, on whom we must cast the eyes of compassion. Liberalitas hinc in multos commendatur, saith Illyricus, liberality to many is hence commended unto us: Cast thy bread upon these many waters.  
2. Respectu agitationis, the poor are called waters in respect of continual agitation and tossing: for as the waters are seldom at rest, but tossed hither and thither with wind and weather: so the poor and distressed are never at quiet, but always vexed with the adverse storms of afflictions and tribulation, eleemosyna pauperibus afflictis est facienda, saith Bonaventure, the poor afflicted are to be relieved with our alms: Cast thy bread upon these troubled waters.  
3. Respectu humectationis, the poor are called waters in respect of moistening: for as the waters do not only moisten the adjoining shores, but sometimes also overflow the bordering fields: so they that are pinched with poverty, are forced many times not only with David to water their couch with their tears, but even the bosom of their friends also, weeping and wailing in remembrance of those many calamities which have fallen upon them: O all ye that pass by have pity on these waters, I mean on such as are even turned into watery fountains, quique propter casus adversos ubertim lachrymantur, as Munster expounds it, and by reason of their miserable estate do power down a sea of tears. Cast thy bread upon those fault and brinish waters.  
4. Respectu transitionis, the poor are called waters, in respect of their passing away from one place unto another: for as it is true of all men, in regard of their daily passage in this course of mortality, which the woman of Tekoah told the king, we are all as waters spilled upon the ground, which cannot be gathered up again, 2. Sam. 14.14. so is it specially true of the poor, they are, shall I say, tanquam aquae diffluentes, as waters spilled on the ground, that cannot be gathered; certainly they are aquae transeuntes, waters currant upon the ground that return not again what is cast into them: and to this sense many read the words of my text, mitte panem tuum super transeuntes aquas, and they be these aquae transeuntes, these waters transient, upon whom we must cast our bread: call them if you will God's pilgrims, qui de loco ad locum, de villa ad villam, de gente ad gentem transeunt, as Bonaventure and Hugo describe them, that pass from place to place, from town to town, from country to country, to crave our charitable alms. Cast thy bread upon these running waters.  
So than you see, my brethren, how wise Solomon under this metaphorical speech, Cast thy bread upon the waters, doth necessarily enforce this moral precept, distribute thy wealth unto the needy, give thine alms unto the poor: cast and cast bread, cast and cast thy bread, cast and cast thy bread upon the waters, cast and cast it cheerfully, give what thy hand is able saith the son of Syrach, with a cheerful eye, Eccles. 35.10. and as every man wisheth in his heart, so let him give, not grudgingly, or of necessity, for God loveth a cheerful giver, 2. Cor. 9.7. alacri animo facias eleemosynam, ne dum panem tristis dedisti, respondeat tibi Deus, panem & meritum perdidisti, saith S. Augustine upon Psal. 42. Cast and cast speedily, delays in giving are dangerous, a quick and a ready hand brings with it a double gift, quantum morae addidisti tantum gratiae subtraxisti, saith sententious Seneca, the more delays thou hast used in giving, the less thanks thou art to expect for thy gift. The Grecians say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the swiftest graces are the sweetest: defer not then the gift of the needy, Eccles. 4.3. and say not to thy neighbour, go and come again, and to morrow I will give thee, if thou now have it, Prou. 3.28. cast, and cast abundantly, deliberanti consilium, tristi consolationem, erranti viam, captivo redemptionem, nonsano medelam, peregrinanti hospitium, nudo vestimentum, esurienti cibum, sitienti potum, & quod cuique est necessarium indigenti, saith that good father, cap. 82. Enchirid. ad Laurentium: if thy brother be simple and destitute of understanding, afford him thy counsel, if he be friendless, give him thy comfort, if he be faulty, spare not thy brotherly correction, if he be ignorant, lend him thy instruction, if he be in prison, cast him thy silver to redeem him, if he be sick, cast him thy salve to cure him, if he be harbourless, grant him thy house to cover him, if he be naked, cast him thy garment to clothe him, if he be hungry, cast him thy meat to feed him, if he be thirsty, cast him thy drink to refrsh him, if he be in any want and necessity, cast him this bread in my text, that is, whatsoever shall be requisite to preserve him: in a word, cast it sincerely without boasting, continually without fainting, cheerfully without repining, speedily without delaying, wisely without misspending: cast it to the needy, not to the wealthy, for there is no necessity: cast it freely, not looking for any thing again, for that is no charity, cast according to thy estate, not more than thou art able, for that is prodigality, cast of thine own, and not of others, for that is wrong & robbery, cast in secret, and as on the waters, not to be seen and praised of men, for that is mere hypocrisy. Thus must we minister to the necessity of our brethren, thus must we supply our neighbour's wants, thus must we relieve the poor and distressed, thus must we cast our bread upon the waters. Cast thy bread upon the waters.  
They were the words of our Lord jesus, that spoke as never man spoke, It is a blessed thing to give rather than to receive, Act. 20.35. and they were the words of an other jesus, even the son of Syrach in his book, Let not thine hand be stretched out to receive, and shut when thou shouldest give, Eccl. 4.31. for as the schoolmen tell us, bonum est sui diffusinum, & amor communicatinus eius quod habet, true goodness is of diffusive & spreading nature, and unfeigned love is not for itself alone, but apt to participate and communicate what it hath unto others: and the Philosopher through the windows of natural speculation, could see as much, that virtues chiefest praise was rather, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the action of distributing to others, than in the passion of receiving from others. Shall I say with the Poet, res est ingeniosa dare, nay neither with a good father I may pronounce, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to give is a thing most divine, seeing the liberal giver cometh nearer in imitation unto God, who receiveth nothing from any, but giveth plentifully unto all life and breath, and all things, Act. 17.25. Give therefore O man to others, if thou wilt be truly happy, distribute unto others, if thou wilt be rightly virtuous, minister unto others, if thou wilt be like thyself, cast unto others, that thou mayst be like unto thy God.  
A duty, beloved, commanded unto us in the Law, commended in the Gospel, approved by nature itself, and practised by the faithful in all succeeding ages. In the book of Exodus the people were commanded to till the land, to dress their vines and olive trees for the space of six years, but in the seventh year the Lord appointed them to let it rest and lie still, that the poor of the people might eat, Exod. 23.11. and it was the express will of almighty God, that in the time of harvest, they should leave the glean of their corn, and after their Vintage the remainder of their grapes for the poor, Leuit. 19.9.10. Nay the precept of the Lord was general, Si fuerit apud te egens quispiam, de fratribus tuis: If any of thy brethren be poor within the land, thou shalt not harden thine heart, nor shut thine hand from him: but thou shalt open thy hand unto him, and lend him that which is sufficient for his need; thou shalt give him, and let it not grieve thine heart to give him, Deut. 15.7.8 10. And for this purpose in the same chapter, the Lord said, there should ever be some poor in the land, because they might ever have occasion to exercise their charity and benevolence. This was that doctrine which Esay laid down unto the jews,, frange esurienti panem tuum, deal thy bread unto the hungry, bring the poor that wander into thy house, when thou seest the naked cover him, & hide not thyself from thine own flesh, Es. 58. O what a forcible argument is this to every Christian, to stretch out his hands unto the needy, considering that he who asketh our alms, be he never so base, is not a stranger unto us, but flesh of our flesh, and bone of our bone, a poor member with us, of that mystical body whereof Christ jesus is the head: hide not then thy face from thine own flesh. This was the duty which Ezechiel taught his hearers, for describing a just man, he speaks not of his strength and power, his dignity and honour, his wealth and riches, but of giving his bread unto the hungry, and covering the naked with his garment, Ezek. 18.7. and he taxeth it as a capital sin in Sodom, in that she did not strengthen the hands of the poor and needy, Ezech. 16.49. This was that which john Baptist preached unto the people, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that hath two coats, let him part to him that hath none, and he that hath meat let him do likewise, Luc. 3.11. This was that which our Saviour so often pressed: Give alms of those things which are within, Luc. 11.41. and, Sell that you have and give to the poor, Matth. 19.21. all which places are parallel to this of Solomon in my text, Cast thy bread upon the waters.  
What shall I say more, but as job speaketh, Ask the beasts and they shall tell thee, ask the fowls and they shall teach thee, speak to the earth and it shall show thee, and to the fishes of the sea, and they shall declare this unto thee: Nay look O man upon the heavens above, and on thyself below, and tell me whether all the creatures of God do not after a sort preach this doctrine of casting and distributing unto thee: the heavens cast thee their sweet influence, the Sun his light, the Moon her light, and the stars their light, the clouds cast thee their fatness, the air her sweetness, & the fire his warmness, the sea casts thee his water to wash thee, his fish to feed thee, and many rare things to delight thee, the earth casts thee her herbs, the herbs cast thee their flowers, the flowers cast thee their seeds, and the seeds cast thee their increase: every thing casteth something unto man, to teach one man to cast somewhat unto an other: and if all this doth not move thee, then look O man into thyself, the little world: doth not thy hand cast meat into thy mouth, doth not thy mouth convey it unto thy stomach, and is it not from thy stomach distributed indifferently to the other parts, and all for the preservation of the whole? have not all the members in the body need one of another? can the mouth say unto the eye, I have no need of thee? or the eye to the hand, I have no need of thee? or the hand to the ears, I have no need of thee? or the ears to the feet, I have no need of thee? or the whole body to the heart, I have no need of thee? nay, do not each of these members afford their best help and furtherance unto the rest? to teach us who are all members of the same body, by giving our charitable alms to supply the several wants and necessities one of an other: and whereas (as one observeth) omnia animantia manus habentia illis terram attingunt praeter hominem, nature, or rather the God of nature, hath so framed & fashioned all other creatures, that with their hands, or forelegs which are instead of hands, they touch the ground: man only carrieth his hands lifted from the earth, to show that he should not employ them in earthly affairs, but rather in distributing of his goods, and dividing of his substance, and giving of his riches unto the poor, and casting of his bread upon the waters. Such a caster was holy job: If I have restrained (saith he) the poor of their desire, or caused the eyes of the widow to fail; if I have eaten my morsels alone, and the fatherless have not eaten thereof; if I have seen any perish for want of clothing, or any poor without covering: then let mine arm fall from my shoulder, and mine arm be broken from the bone, job. 31. Such a caster was good Zacheus, he was no doubt a very rich man, and yet he gave no less than the one half of his goods unto the poor, Luc. 19.8. Such a caster was faithful Cornelius, who is registered by the spirit of God to all posterity, for a devout man, and one that gave much alms unto the people, Act. 10.2. such casters were those two renowned women, the one in the old Testament, the other in the new: the one was the widow of Sarepta, who relieved the prophet of the Lord with all the substance she had, even a little meal in a barrel, and a little oil in a cruse, 1. Reg. 17.12. the other was that charitable Dorcas in the Acts of the Apostles,, who was rich in good works and alms which she did, Act. 9.36. Finally, such casters were those worthy instruments of God's glory, men and women of famous memory, whom the Lord hath raised up in this city as especial founders and benefactors in many worthy works. (Here report was made according to the custom of the place, of the number of poor children, and soldiers, and other impotent people, that this last year were maintained, cured, & by some means relieved within the Honourable city of London, in the Hospitals of Christ, S. Bartholomew, S. Thomas, and Bridewell, which amounted in all to 4258.)  
These are excellent things beloved brethren: so that as S. Paul said of Rome, in the time of her ancient purity, that her faith was published thorough the whole world, Rom. 1.8. so we may pronounce of London, for these her singular deeds of charity, that her faith, and the fruit of her faith, her many good works, are famous thorough the whole world: neither do I think that any one city hath given more worthy testimonies of a true and lively faith: but among all these, I find one good work yet wanting, & I wish it may be hereafter registered in this bead-roll, it is that which heretofore many have much desired, and I cannot at this time conceal it from you: that whereas this Honourable city is above all the cities in this land, so well furnished with the choicest men for learning, sent hither weekly to stand before the most solemn congregation, there is not some place provided at the charges of this city, and the well affected therein, for their better entertainment, but that they are constrained to take their diet and lodging in troublesome Inns, whereby their expenses are increased, their minds disturbed, their meditations distracted. I speak not this, beloved, in mine own behalf, for blessed be God, I need it not, and I have no cause to complain herein, myself receiving so kind entertainment of a private friend: but I speak it out of a compassionate affection towards many of my poor brethren and fellow-labourers in the ministery, who having but small means and maintenance, are by authority sent for from the Universities, to supply, if not sometimes this, yet many times, that other solemn place. The course of their study is hereby interrupted, their pains increased, their bodies wearied, their purse emptied, and yet their person, nay, their calling by many is little respected: for as that Levite sometime said, I go now to the house of the Lord, and yet no man receiveth me to house, jud. 19.18. so many of our levites may as truly profess of themselves, that coming hither, they go unto God's house to perform that part of service due unto him, and yet there is no man receiveth them to lodging, no man entertaineth them in his house. Gaius was but a private man, & yet he was the host not of S. Paul only, but of the whole Church, Rom. 16.23. Simon was but a poor Tanner, and yet he lodged S. Peter many days, Act. 9.43. Lydia was but a purple-seller, and yet she requested, nay, even constrained the Apostles to come into her house, and to abide there, Act. 16.15. and will not London, so rich, and so religious through her many inhabitants, be as forward herein as one man? Will not such a public city perform as much as a private person? will not they whose zeal in other matters (as S. Paul speaketh of the Corinthians) hath provoked many, be provoked by others to this good work? That good Shunamite shall ever be remembered while the world standeth, for her love to the Lords Prophets. Mark I beseech you her speech unto her husband, 2. Kings 4. I know this is a holy man of God that passeth by us continually, let us make him I pray thee a little chamber with walls, and let us set him there a bed, and a table, and a stool, and a candlestick, that he may turn in thither when he cometh unto us. O that wise men would not scorn to imitate a weak woman, and that you (right Honourable my L. Mayor, and the right worshipful Aldermen of this city) would vouchsafe in your meetings, among other your serious affairs, to entertain this consultation, that as this holy woman of God moved her husband, out of his private estate, so you would be as ready to move one another, that at the last out of the public charge, there may be provided for the Lords Prophets, a little chamber and a bed, and a table, and a stool, and a candlestick; I mean a place sequestered from tumult, and fit for meditation, whereunto they may betake themselves when they come unto you. Know you not that he which is taught in the Word, should make him that hath taught him, partaker of all his goods, Gal. 6.6? know you not that they which minister about the holy things, eat of the things of the temple? and they that wait at the altar, are partakers with the altar? who goeth a warfare at any time of his own cost? who planteth a vineyard and eateth not of the fruit thereof? or who feedeth a flock and eateth not of the milk thereof? 1. Cor. 9 They come to sow unto you spiritual things, and think you much they should reap your carnal things? they come to bring you heavenly Manna, and will you not afford them your earthly mammon? they come to save your souls, and will not you provide for their corporal necessities? they come to feed you with the bread of life? and will not you bestow on them material food? they come to comfort you with the waters of life, and will not you give a cup of cold water to refresh them? they come to bring you to the kingdom of heaven, and will not you prepare for them a pilgrim's lodging in an earthly mansion? wherefore as S. Paul told the Corinthians, 2. Cor. 8.7. so give me leave to use the like exhortation: as ye abound in every good work, in faith and word and knowledge, and in all diligence, and in your love towards us, even so see that ye abound in this grace also. Blessed shall he be that furthereth such a business: blessed, and thrice blessed he, that thus casteth his bread upon these waters: such a good work will be acceptable to Almighty God, comfortable to his Ministers, and honourable to this renowned city. Consider my dear brethren what I have herein spoken, and the Lord God give you a right understanding in all things.  
I might here take occasion further to incite you to this and the like holy duties, by the example of many of your forefathers in this city not yet named, who have excelled in the works of mercy, and with a liberal hand have cast their bread upon the waters. But I will not press this point any further: only of them thus much I say, their remembrance will be, as the composition of a perfume that is made by the art of the Apothecary, sweet as honey in all mouths, and as music at a banquet of wine. They were the great Amners of the king of heaven, plentiful in the deeds of piety, abundant in the fruits of charity, and full of the bowels of compassion toward the needy. They are now dead & rest from their labours, and their works follow them; though I see many now living not to follow them in their works: for alas my brethren, how far are some of us degenerated from their steps, how far are we fallen from their religious devotion? aetas parentum peior avis tulit nos nequiores, mox daturos progeniem vitiosiorem. Well might our forefathers be great givers, and bountiful casters, but surely now the world groweth worse & worse. We are fallen into that iron age wherein charity, the life of Christianity is waxed cold; and the love to the poor in many is abated, if not quite distinguished. The Natural Historian writeth of the Eagle the prince of birds, and of the Lion the king of beasts, that when they have satisfied themselves with their pray, they leave the remains unto the inferior beasts and birds that are unprovided: but contrariwise he observeth of the Vulture, a ravenous bird, and of the Wolf a devouring beast, both of them of a less noble and generous race, that either they devour their whole pray, or what they leave, they craftily hide it from others, and covetously reserve it unto themselves: Beloved in our Lord and Saviour jesus Christ, our forefathers soared as Eagles in their thoughts, and were Lion-like, truly noble and heroical in all their actions: They contented themselves with a mediocrity, and as for their superfluities, they were willing to distribute them to the relieving of others wants, & supplying the necessities of the needy: but many of us like the Wolf and Vulture being of more base and ignoble spirits, keep all unto our selves, and grudge that poor Lazarus should so much as feed on the crumbs that fall from our table. I speak not this of all (for I know many in these latter days as rich in good works, and it may be more truly sincere in the doing of them, than they were in former times, as anon by God's grace you shall hear more at large if time will permit) but I speak this, as condemning the backwardness of too too many, who indeed by reason of this glorious manifestation of Christ's Gospel, should abound in these good works answerable to their holy calling.  
And here I may take just occasion to reprove two sorts of men in our land. For my auditory being somewhat general, I will not level the line of my application to any one particular place. The first are they that spend much, but where they should not, and they are foolishly prodigal: the second are they that distribute nothing at all to any, and they are miserably covetous, both of them offending against this doctrine of king Solomon, of rightly casting their bread upon the waters. Of the first sort are the great ones of this world whom the Lord hath blessed with much wealth and many possessions, but what are the fruits of so great abundance? the Prophet Amos will tell you in his sixth chapter: They stretch themselves upon their ivory beds, they eat the lambs of the flock, and the calves out of the stall, they sing to the sound of the viol, and invent to themselves instruments of music, they drink their wine in bowls, and anoint themselves with the chief ointments: but no man is sorry for the affliction of poor joseph. O how wonderful hath the spirit of God in this place, not pointed at a far off, but even touched to the quick, shall I say the princes of Israel, I may truly say many of the noble wantoness, and wanton nobles of our age, who spend their whole patrimonies upon their pleasure & riotous sensuality, never remembering the afflictions of the distressed, never regarding the necessities of their poor brethren. S. Hierom in his 26. epistle, commends Pammachius a young noble man, for his extraordinary love unto the poor, and calls him in respect thereof, pauperum munerarium, a liberal rewarder of the poor: and in his 9 epistle he gave this testimony of Nibridius, a man advanced to great honour, quicquid & Imperatoris largitio & honoris infulae dederant, in usus pauperum conferebat: Whatsoever he obtained either by the Emperor's largesse, or by his honours prerogative, he spent it in charitable uses, towards the poor: good patterns for all those amongst us, whom the Lord hath raised to great place and means, either in Church or Commonwealth, to put them in mind that they be pauperum munerarij, liberal rewarders of the poor, and to cast at the least a part of that unto the needy, which his highness bounty and the honourable places they bear under him, hath cast upon them. But alas my brethren how few of them are of Nebridius and Pammachius mind, how few that expose their talents even their many talents to so good uses? for if they do, where are the Colleges they have founded, where are the Hospitals they have erected? where are the Schools they have builded? where are the poor scholars they have maintained? where are the Orphans and impotent they have relieved? where are the naked and destitute they have clothed? where are the harbourless they have housed? where are the sick and needy they have visited? No, no, beloved, what they should bestow on these charitable uses, many of them spend it on their pride and bravery, upon their looseness and prodigality, upon their riot and luxury, upon their surfeiting and gluttony, upon their pleasure and sensuality. And as Greg. in his Pastoral cau. 3. part. 1. cap. observeth of such in his time, cùm fame crucientur Christi pauperes, effusis largitatibus nutriunt histriones; instead of casting their bread upon the waters, and giving to the poor that are pinched with famine, they wastefully cast their substance to parasites and flatterers, to rhymers and jesters, to players and tumblers, to dicers and dancers, to cutters and hackster's, to roisters and swaggerers: they cast that to the devil and his ministers, that they should cast to Christ jesus and his poor members. When their dogs fawn upon them at their table, they feed them with their daintiest meat, when the walls of their houses are bare, they cloth them with their richest arresse, nay their horses and mules whereon they ride, saith Saint Chrysostome, are furnished with stately foot clothes, and costly trappings, embossed with the purest silver and finest gold. Their servants attending them are arrayed in the most gorgeous apparel that can be provided: when in the mean space the poor servants of Christ jesus, members of the same body, children of the same father, their own brethren, their own flesh, lie hunger-starved at their gates, and wander up and down naked in the streets, and yet they will take no pity and compassion on them. It is reported in histories, that when Charles the Great made war against the Saracens, that a prince of the Saracens came to entreat with him concerning the matter of a truce to be had between them: this prince feeding at a table near to the king, did well observe the order of his service, the gorgeous attire of his servants, and the many dishes wherewith the table was furnished, whereon the king and his nobles and his servants did usually feed. At last he saw certain poor men meanly appareled, lying on the ground, and feeding on the relics of the table: & demanding who they were, the king answered, that those poor men were the servants of God, for whose sake he there daily fed them. Whereupon the Saracen angrily replied: What is this the Christians religion, to make more account of their own servants then of God's servants, to feed them that need not with royal cheer, & to  them with costly garments; and to suffer the poor to lie naked and almost famished on the ground? An imputation, beloved, howsoever unjust in respect of religion, yet certainly too true in regard of the want of charity, or at the least of the right use of charity in many of great place in these our days: whose prodigal course the most barbarous Saracen may justly condemn, in that they neglect the hungry: Et illis mensam amplam adornant qui magis videntur fame ad digerendum cibum, quàm cibo ad nutriendum corpus indigere: and provide dainty fare for them, who rather need abstinence to digest their meat, than meat to nourish their bodies. But unto these and all of this quality, I say with Isod. lib. 3. de summo bono, Magnum est scelus, etc. It is a heinous sin to put the poor man's meat upon the rich man's table, and to  the rich with the poor man's garment: and with S. Hierome in one of his epistles, pars sacrilegij est rem pauperum dare non pauperibus: it is no less than sacrilege to give any thing unto the wealthy, that belongeth unto the needy: for as Elisha commanded the widow to power her oil not into full but empty vessels, 2. Reg. 4.4. so must the faithful extend their charitable devotion, not to the rich that are full, but unto the poor that are empty in respect of worldly means: according to that of our Saviour; When thou makest a dinner or supper, call not thy rich neighbours, but the poor, the maimed, the lame and the blind, Luc. 14.13. knowing that the moist ground needeth not the rain, nor the swelling Ocean the drops of water, nor the thick forest the addition of wood, nor the full belly the feast, nor the clothed back more apparel.  
The 2. sort of men that offend against king salomon's precept of rightly casting their bread upon the waters, are all covetous and hardhearted worldlings, whose eyes never give the poor any compassionate look, whose ears are never open to their cry, whose hands are never stretched out to relieve them, whose hearts are never moved with compassion towards them, whose bowels are never touched with any feeling of their injuries. They are like the men of Succoth and Penuel, that deny a morsel of bread to poor Gedeon and his weary soldiers, judg. 8. They are like churlish Nabal, who would not afford so much as a bit of bread, or a cup of water, or a morsel of meat to David's servants, but instead of relieving their necessities, they revile their persons and condemn their cause. 1. Sam. 25. They are like sponges which with facility do suck and draw in water, but we must first wring and squeeze them if we will have any juice out of them. So these covetous cormorants do easily suck and draw to themselves the wealth of the world: but persuade them once to distribute unto the poor, and then you must wring & squeeze them, if you will do any good with them, Et citius clawm e manu Herculis extorqueas, aut aquam è pumice haurias, quàm ab illis terunc●um elicias, as one speaketh; Sooner may a man wrist Hercules his club out of his hand, sooner may a man draw water out of the dry pumice, nay sooner may a man pluck their very eyes out of their heads, then get one penny of silver from them to give to the poor. Let poor Lazarus come to their gates, and the dogs will be more compassionate towards him then these men. Let a man beg of jews and Pagans, Turks and Infidels, and he shall find more relief from them, then from these. Augustus Caesar a heathen Emperor, thought that day to be lost wherein he did not benefit some poor person, and with money relieve him from penury: But these think the day lost, their money lost, nay almost their life lost, wherein they cast the least quantity of their goods unto their poor brethren. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith our Lord and Saviour, I have great compassion even from my very bowels, as the word signifieth, on the multitude, because they have now continued with me three days, and have nothing to eat, Marc. 8.2. But these are so far from the sympathising with their brethren in their want, that they are nothing touched or affected though they want their ordinary sustenance many years; they are cruel, merciless, unnatural, murderers of their brethren, hoc est enim hominem occidere vitae ei subsidia denegare, saith S. Ambrose upon the Psalms, for they do as much as in them lieth kill men when they deny them their food & daily sustenance. They are the veriest fools of ten thousand, saith Bonaventure, qui minùs Dei amorem quàm denarios reputant, that more esteem their goods than their God, their penny than the poor, their bruit beast than their Christian brother.  
We read in the book of Kings, that when there was a great famine in Samaria, Ahab said to Obediah, Governor of his house, go unto the land, unto all the fountains of water, and to all the rivers, if so be we may find grass to save the horses and mules alive, lest we deprive the land of the beasts, 1. Reg. 18.5. Mark I beseech you beloved, how careful Ahab was for the preservation of his horses and mules in the time of famine: but for the orphans and widows, for the poor and afflicted people of the land, he taketh no thought at all. And I would to God there were not too many such Ahabs' now a days in the world, qui canibus & equis plusquam fratrum necessitati prospiciunt, as a learned father speaketh of them: That more regard the preservation of their beasts than of their brethren, that take more care for their worldly and transitory commodities, than for the health and welfare of many Christians, that gape after their gain like greedy dogs that never have enough, Es. 56.11. never regarding the burdens of Israel, never remembering the afflictions of poor joseph. Such were the bowels of compassion in holy job, that he made another man's affliction to be his own, he wept with him that was in trouble, and his soul was in heaviness for the poor, job 30.25. but they are so far from this charitable commiseration, that when the poor come to crave their devotion, their only alms are evil words, their only charity is reproach and contumely, instead of a morsel of bread and a small piece of silver which they should cast, they cast, saith S. Chrysostome, many terms of discouragement, and many titles of disgrace, and many tokens of their hardened hearts. As jobs friends, those miserable comforters, railed on him, and accused him of impiety, at nec pannum quidem quo vulnera sua mundaret ei porrexerunt. But among all their uncharitable taunt, none did so much as afford him a cloth to wipe and cleanse his wounds: So do these, shall I say friends, nay rather enemies of the poor, miserable comforters indeed, rail at & revile their distressed brethren, they scorn them as the monsters of men, and the most abject creatures of the earth, but at last they relieve them not, they refresh them not, they send them away with empty bellies and naked backs, to the weakening of their distressed bodies, and wounding of their afflicted souls.  
Yea but me thinks I hear the worldlings apology. If I cast my bread upon these waters, I fear I shall myself want before I die. O but hearken what David saith, I have been young, and now am old, yet did I never see the righteous forsaken, nor his seed begging their bread, Psal. 37.25. Non memini me audisse aut vidisse mala morte mortuum qui opera misericordiae libenter exercuit: saith S. Ambrose in his Offices: I never remember that I saw, or heard of any man, that ever died miserably, that cheerfully performed the works of mercy. And the Lord for thy comfort hath said, I will never fail thee, I will never forsake thee. Yea but, I have children to care for, and how shall I then cast my bread upon these waters? O but S. Chrysostome answereth this in his 68 Hom. ad populum Antiochenum. Abraham had children, and yet he went forth into the ways to receive strangers to lodging: So had the widow of Sarepta, and yet it hindered not her charity to the prophet. unum habes filium, saith S. Augustine, Christum putes alterum; duos habes, Christum putes tertium; decem habes, undecimum Christum facias: Hast thou one son, yet let Christ jesus be an other: hast thou two sons, yet let Christ jesus be the third: hast thou ten sons, yet let Christ jesus be the eleventh: give of thy love a portion of thine inheritance unto him, who of his mercy hath given all unto thee. And if thou wilt respect thy child, & neglect thy Christ, then fear this judgement from the Lord, either to leave behind thee no child at all, or none to bear thy name, or if thou have any, peradventure they will prove such, as shall as prodigally scatter abroad, as thou hast covetously, miserably, and injuriously scraped and gotten together thy transitory pelf. Yea but though I now hold fast, yet at my death I purpose largely & liberally to cast my bread upon these waters. O but remember what S. Chrysostom's opinion is of such an one in his 18. Hom. upon the Ephesians, where making mention of a covetous churl that would never give any thing in his life time, only at his death he was content to leave something to be distributed unto the poor; he thus speaketh of him, Non iam das ex tuis, sed ex ipsa necessitate, morti est gratia non tibi: it was necessity, and not charity that procured from thee thy alms, a man may thank death and not thee for this devotion. Yea but I have but a little, and how should I then cast my bread upon the waters? O but remember the widows mite was but a little, and yet it was commended above greater gifts, Mark. 12.43. A cup of cold water is but a small thing, and yet it shall not be unrewarded, Matth. 10.42. Magnitudo eleemosynae non ex multitudine pecumarum, sed ex alacritate dantium judicatur, saith S. Hierome on the fift chapter of Amos: The greatness of our charity is not esteemed according to the multitude of our gifts, but to the alacrity of the giver. Mentem deus misericordem requirit, non pecuniae quantitatem, saith S. Chrysostome, God more respects a merciful mind, than a mass of money. Coronat Deus intus bonitatem, ubi non invenit facultatem, saith S. Augustine: yea our God crowneth a willing mind, where he finds not ability. And therefore if thou have but a little, be not afraid to give a little, Tob. 4.8. and if thou art not able by reason of thy estate, to give any thing at all, yet at the least put on the bowels of mercy, as the Apostle speaketh, Colos. 3.12. and say with Peter, aurum & argentum non habeo, Silver and gold have I none, but such as I have I give unto thee, Act. 3.6. Give thy best counsel and advice, if thou canst give nothing else, Saltem loquere ut verbo iwes qui opere non potes: give comfortable words if thou canst not perform charitable deeds. Yea but I suspect him to be a lewd-liver, & why should I then cast my bread upon such water? O but charity is not suspicious, tribuamus non quaerentes cui sed quare, saith S. Hierome in one of his Epistles: Give not, regarding the person what he is, but the cause why thou givest. Laertius in his 5. lib. and 1. cap. reporteth, that when one reproved a philosopher for giving his alms to a vicious person, he answered, Dedi non homini malo sed humanae sorti: I pitied him as a man, not as an evil man. And so must thou do, saith S. Augustine, Et si peccator est qui petit, da non tanquam peccatori: quòd homo, opus dei est; quòd peccator, opus hominis est; da operi Dei, noli operi hominis. If a notorious sinner crave thine alms, give him as he is the work of God, a man endued with a reasonable soul, and made after the similitude and likeness of God; not as he is the work of man, a most wicked and sinful creature. And so was it with him in Gregory, non quia peccator, sed quia homo: I gave him my benevolence, not because I suspected him to be a sinner, but because I knew him to be a man, one of mine own nature and condition; humanum est humanis casibus ingemiscere: and if thou wilt not give him for the love thou bearest to man, yet give him for the love thou owest to God. Such was the love of David to jonathan, that he said to his son Mephibosheth, even halting & lame Mephibosheth, Fear not, for thou shalt eat meat at my table continually, & I will show thee kindness for jonathan thy father's sake, 2. Sam. 9.7. So such should our love be to almighty God, that we should not scorn to feed his poor members at our table, & to show them all the kindness we may: if not for their own sake, yet for the Lords sake their and our heavenly father, ever thinking on that of S. john, Whosoever hath this world's good, and seeth his brother have need, and shutteth up his compassion from him, how dwelleth the love of God in him? 1. joh. 3.17.  
Wherefore O man, if either the necessity of the needy may constrain thee, or the bowels of charity persuade thee, or the shame of the world enforce thee, or the rules of humanity allure thee, or the fear of thy God compel thee, or the love of thy brother entreat thee, give at the last thine alms unto the poor, cast thy bread upon the waters. Remember that fearful sentence of this wise Solomon in an other book; He that stoppeth his ear at the crying of the poor, he shall one day cry and not be heard, Prou. 21.13. Remember that saying of a learned Father, Frustra manus ad Deum expandit qui has ad pauperes non extendit: In vain he stretcheth out his hands in prayer unto God, that doth not exercise his hands in pity unto the poor. Remember that thou art God's minister, as Origen speaketh, to distribute a portion to thy fellow servants: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Do not then like judas in carrying of the bag cousin the poor; do not appropriate that to thyself, that belongeth to others: tua non sunt tua: saith S. Hierome in his 8. epistle ad Demetriadem: those goods which thou callest thine, are none of thine: It is the bread of the hungry which thou dost detain, it is the coat of the naked which thou lockest in thy wardrobe; the shoes of the barefoot which lie drying in thy house, and the gold that should relieve the poor, that lies cankering in thy coffers, as Basil speaketh. Lastly remember this and remember all, it is the saying of Gregory in one of his Hom. and worthy to be remembered of every faithful Christian: Quod iacenti in terra porrigitis, sedenti in coelo datis: What thou givest unto the poor lying on the ground, thou givest to Christ jesus sitting in heaven: What the poor beggeth of thee, Christ beggeth of thee, it is Christ that asketh thy house to lodge him; it is Christ that craveth thy garment to cover him; it is Christ that desireth thy bread to feed him; it is Christ that entreateth thy drink to refresh him. And therefore as Christ said to the woman of Samaria; If thou knewest who it is that saith, unto thee give me drink, thou wouldst have asked of him, and he would have given to thee the water of life, joh. 4.10. So didst thou consider that when the poor craveth, it is Christ that craveth thy charitable benevolence, and when thou castest thy bread upon the waters, thou castest it upon Christ jesus, thou wouldst not only give unto him of thy transitory treasure, but entreat of him a greater alms, even the water of everlasting life, and after many days thou shouldest be sure to find it. And so I come to my second general part, to wit, the reward here proposed, noted in the last words; For after many days thou shalt find it.   

Pars secunda.  
FOr after many days thou shalt find it.] Although it might seem sufficient which the holy Ghost by king Solomon had set down in the first words of my text, to persuade us to a Chrstian commiseration of the poor, for the will of a master is a sufficient reason unto his servants, and the good pleasure of a king unto his subjects, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he spoke the word, gave sufficient credit to the scholars of that Philosopher to believe the truth, and follow the prescription of his precepts: yet the blessed spirit of God considering the dullness of flesh and blood in any thing that might concern their instruction in the way of godliness, and well weighing how the nature of man is ever stirred up by rewards, the rather to allure us to this holy duty, proposeth the promise of a reward to be received upon the performance of this precept: For after many days thou shalt find it. Wherein he frameth this argument, ab utili, a most forcible argument of all other to flesh and blood: Think not much to cast your bread upon the water; to distribute your alms unto the poor, yea to lose your money for your neighbour's sake, for by this loss cometh great gain, for this, after many days you shall find many temporal blessings in this life, and eternal glory in the life to come: for so the whole current of Interpreters expound these last words of my text. And here my brethren as the carcase of Amasah lying in the midst of the way caused the people to stand still, 2. Sam. 20.12. So me thinks in the very entrance of this second part, there ariseth a scruple to stay my passage, and hinder my course, which when we shall remove, we may the better proceed and go forward in the same. For whereas the spirit of God by Solomon doth here implicitè set down a temporal and eternal reward to all them that are plentiful in their charitable deeds towards the poor: hereupon the adversaries of the truth misinterpreting the place, do presently conclude, that these works of mercy did merit and deserve this reward at the hand of Almighty God. The vanity of which conceit, shall God willing plainly appear unto you, if you will vouchsafe herein a little to afford me your Christian patience and accustomed attention. And if there be any here present, that have been seduced to favour the doctrine of popish merits, and are not yet fully satisfied and settled in the truth, let me desire them in the bowels of Christ jesus (unless they will obstinately continue in error) to lay aside all prejudicate conceits, either of my person or of this cause, and with indifferent ears to hear, how in this one point, by the disciples of Antichrist, our Church hath been wronged, these weak ones abused, the Scriptures perverted, and the faithful generally scandalised. For after many days they shall find it.  
A temporal and eternal reward, say they, is here promised to him that casteth his bread upon the waters, that giveth his alms unto the poor, ergo this charitable alms merited this reward. And the Rhemists in their annotations upon Rom. 2. sect. 2. affirm that Christians good works are meritorious, and the causes of salvation: and upon 1. Cor. 3. sect. 2. men by their good works deserve heaven: & Bellarmine their great champion in his 4. lib. 3. cap. de bonis operibus, is of opinion, that good works, and namely alms deeds, (whereof Solomon here especially speaketh) do merit eternal life, not only ex congruo, by a kind of congruity, which some of the Schoolmen allow, but also ex condigno, of condignity, or worthiness in the highest degree, which many of the schoolmen do deny. The reason of this their assertion they fetch from that place, Luc. 10.7. The labourer is worthy of his wages; but the faithful are labourers, and eternal life is their wages promised, Matth. 20.8. ergo the faithful are worthy of, & by their works do merit eternal life. But mark, I beseech you brethren, how like the ancient heretics, our Romanists by their cursed glosses corrupt this Scripture, and violently wrest it from its true meaning: for whereas our Saviour there saith; The labourer is worthy of his hire, he doth not by hire or wages understand the kingdom of heaven or eternal life, but rather a temporal reward, as the circumstances of the text do manifestly declare it. For Christ jesus there sending his disciples to preach the Gospel, bids them carry no bag nor scrip, nor shoes with them: but into what house soever they did enter, they should tarry there, eating and drinking such things as were set before them: for the labourer, saith he, is worthy of his hire. His meaning there is nothing else but as Saint Paul speaketh, 1. Corint. 9 that his disciples preaching the Gospel, should live of the Gospel, and sowing spiritual things unto the people, should be rewarded with their corporal relief. Again, suppose that wages or hire did signify eternal life, as out of Matt. 20. they prove, yet shall we think by our good deeds to demerit the same? seeing in that very chap. you shall find, that they who were called at the last hour, had as large a reward as they that came at the first: which had never been if merit had been respected: and therefore as Saint Ambrose saith in his lib. 1. cap. 3. de vocat. gentium: Cùm hi qui in multo labore sudarunt, seeing they which were in all the labour received no more than the last, intelligant donum se gratiae, non operum accepisse mercedem: let them understand they received a gift of God's grace, and had nothing in them to merit this reward of their works.  
Yea but in the Revelation the words are more plain, and the spirit there pronounceth them worthy, Revel. 3.4. Thou hast a few names yet in Sardi, which have not defiled their garments, and they shall walk with me in white for they are worthy. But how beloved? non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they are not absolutely worthy, but respectively in comparison of those wicked ones in Sardi, that had consented to idolaters, and polluted their consciences with evil, and were altogether profane. So doth S. Ambrose expound it writing on the 2. Timoth. 1. quantum ad caeterorum comparationem digni sunt, quantum ad rem ipsam omnes indigni: in respect of others they are worthy, but in regard of the thing itself, they are all unworthy. Or else they are worthy not simply of themselves, but because God did so accept them in Christ jesus. Non ex operibus sed pura gratia: as a good writer will have it: Not by the merit of their works, but by the imputation of Christ's worthiness, not because they are cleansed by their alms, but because their robes are made white in the blood of the Lamb, Revel. 7.14.  
Yea but that place, Matth. 24. cannot be answered: Receive the kingdom prepared for you from the beginning of the world, for I was hungry and ye fed me, naked and ye clothed me, etc. ergo, alms deeds are the efficient causes of everlasting life, & the casting our bread upon the waters, shall merit heaven for us. Indeed my brethren this is the Scripture they most press: but if you will a little consider this place with me, I doubt not, but as that Egyptian was slain with a spear taken out of his own hands, 2. Sam. 23.21. So our adversaries shall be confuted out of these words, which they allege for the defence of their own cause. For if we look into the text, we shall find that this kindgome was prepared for them from the beginning of the world. Whence we may frame against them this argument: If this kingdom were provided for the faithful before they had done any alms deeds at all, then did not the faithful by their alms deeds as by precedent causes merit or deserve the same: But this kingdom was provided for the faithful before they had done any alms deeds at all, even before the foundation of the world was laid: ergo, the faithful did not by their alms deed merit or deserve the same.  
Again, our works are said to be meritorious, when we do them of our own free will and pleasure, and not of due debt, for when we do that which we are bound to do, we do no more but our duty. But behold, beloved, and consider what the Apostle saith, We are his workmanship, created in Christ jesus, to good works, which God hath ordained we should walk in them, Eph. 2.10. and the particular good works of alms deeds are in my text and in many other places of holy scripture required of us. We are not left to our own free will and pleasure whether we will do them or no, but as Saint Paul saith of himself concerning the preaching of the Gospel, Necessity is laid upon me, and woe be unto me if I preach not the Gospel, 1. Cor. 9.18. So may all Christians say of themselves in this behalf, there is a necessity laid upon us to relieve the poor, to cast our bread upon the waters, and woe be unto us if we do it not. And shall we then make our alms meritorious, when necessity requireth that at our hand? Did the master thank his servant because he did that which was commanded him? Luc. 17.9. and do we think that when we have done all that is commanded us, we shall be in any better rank then unprofitable servants? or do we look the Lord should thank us, or that he should bestow the kingdom of heaven on us for the worthiness thereof?  
Lastly, between the work and the reward there should be an equal proportion, otherwise it cannot be said to merit: for if the reward be more than the works, it is not a reward of desert, but a gift of good will. Whence it is manifest, that our best alms can never merit this kingdom of heaven, because none of them can equal it. What is a cup of cold water to eternal life? what is a morsel of bread to a crown of glory? what is a small mite to the kingdom of heaven? Nay what are our best works to such an immortal reward? All the afflictions of this life are not worthy of that glory that shall be showed unto us, Rom. 8.18. Quid possumus dignum facere praemijs coelestibus, saith S. Ambrose in his 20. serm. in Psal. 119. what can we do to deserve heaven? Beatae vitae nullus potest aquari labour, nulla operatio, passiones nullae, saith Gregory in Psal. 142. to blessed life no labour, work, or suffering can be equal, Quid sunt merita nostra ad tantum gloriam? saith S. Bernard in his 1. serm. De Annuntiatione. What are all our merits, even our best merits in comparison of so great glory? To these I might add the testimonies of S. Chrysostome, S. Basil, S. Hierome, S. Augustine, and the rest of the ancient fathers of the Church, who in many places of their works (being rightly understood) do beat down this monster of popish merits, to the shame of our fugitive countrymen, who are not ashamed to publish to the world, that all the Fathers, Counsels, Reasons, Scriptures, are in this point for them, & against us. Whereas you see the contrary hath been in part, and might be in the whole proved, if time would permit. And the word of God herein is so opposite unto them, that I marvel not if that godly martyr was so thoroughly persuaded of this truth, that he said unto his enemies: He that can show me in any Scripture that our alms deeds or best works do merit heaven; for the first Scripture, I will without any further judgement lose both mine ears, for the second my tongue, for the third my neck, as in our Acts and Monuments it is reported of him.  
Thus you see (right Honourable, etc.) the Babel of self justifying merits, whereby our adversaries persuade themselves they ascend up into the highest heavens, is at the last fallen down, because it is built upon the sands of man's invention, and not on the true rock Christ jesus: Vbi enim Christus non est fundamentum, nullum est boni operis aedificium, saith Gregory: Where Christ is not laid as the corner stone for a good foundation, there will be no place to erect the building of good works. I speak not this, nor any thing in this argument, to withdraw men from doing good, or to discourage them in their charitable devotions, as our adversaries in their books most falsely accuse us, most uncharitably slander us, and most injuriously traduce us. For we both allow of good works, and preach good works, daily call upon our hearers as true professors to manifest their faith by these fruits, as this place this day, and many other places in this city almost every day can sufficiently witness. Nay, we confess a necessary use of good works, by them we set forth God's glory, Matt. 5.16. by them our faith is made known for the good example of others, jac. 2.18. by them our consciences are quieted, and our election daily made sure unto us, 2. Pet. 1.10. Yea we attribute so much unto them, that some of our Church have published whole Treatises that good works are necessary unto salvation. What can they say more than we do in the behalf of good works, unless they will forsake the truth? And yet see the malice of these men; notwithstanding we thus speak, and we thus write; they are not ashamed to say, that our Gospel is a Gospel of liberty, epicurism, and sensuality; that we have slacked men's charity, and quenched their devotion, that we condemn good works as unclean, sinful, and hypocritical; that we pluck them up as weeds by the roots, and cast them forth of the doors as children of the bond woman, not worthy to inherit with the free borne; that we preach nothing but sola fides, sola fides; and whereas their bona opera have built many goodly Colleges and Schools, and Hospitals, our sola fides hath plucked them down again.  
Beloved in our Lord and Saviour, to remove this false imputation: what our opinion of good works is, you have already heard, what our practice in good works is, let the world judge. Indeed in the time of Popery the seely people were taught, that if they would do such a good work they should thereby merit heaven, and God were unjust if he did not give it them. And if they would do such a good work, they should receive pardon not only for their own sins, but also for the sins of their posterity to many generations. No marvel then (being thus deluded by juggling friars) if in those days they did plentifully cast their bread upon the waters, if they did abound in distributing to the poor. For what will not a man give to purchase heaven, and to save his own soul? and I confess, that we live in the dotage of the world, wherein our Saviour hath told us; Charity shall wax cold, and the hearts of many shall be hardened from doing good. Yet for all this I dare undertake that for this last age, and in the remembrance of some yet living since the clear sunshine of the Gospel hath enlightened the Hemisphere of our Church, there have been more Colleges founded, more Hospitals erected, more Schools builded, more poor Scholars maintained, more Orphans and impotent relieved, more charitable deeds exercised, generally in our land, particularly in this famous city, ever renowned for her good works, I dare be bold to say, than in any, I think I may truly say, than in many ages under popery and superstition. Yet God forbidden we should think that they who have most excelled in those holy duties, did hereby merit heaven: For eternal life is the gift of God, Rom. 6.23. and ye are justified freely by grace, Rom. 3.24. Gratis per Gratiam▪ gratia autem nullo modo est gratia, nisi omni modo sit gratuita. As he speaketh; And by grace ye are saved through faith: not of yourselves, it is the gift of God: not of works, lest any man should boast. Ephes. 2.8.9. I confess here in my text is a reward proposed to our alms deeds, that if we cast our bread upon the waters, after many days we shall be sure to find it: but reward is as well of favour as of debt, Rom 4.4. and if God in promising this reward be a debtor unto us, it is but in that sense as S. Aug upon the 83. Psal. speaketh, Debitorem ipse se dominus fecit non accipiendo, sed promittendo: non ei dicitur, red quod accepisti, sed redde quod promisisti: God hath made himself a debtor unto us by promising, not by receiving any thing at our hands to deserve the same. Quicquid autem promisit, indignis promisit, ut non quasi operibus merces promitteretur, sed gratia gratis daretur: as the same Father speaketh: And whatsoever God hath promised, he promised unto those that were unworthy, that it should not be promised as a reward unto works, but as grace freely given.  
Wherefore to conclude this point, seeing the Lord hath promised everlastingly to reward all them that cast their bread upon the waters, not for the merit of their work, but for his own free favour and mercy, discamus de nostris diffidere meritis: Let us henceforth learn to distrust our own merits: quaerant alij meritum, nos gratiam invenire studeamus: Let others, (such as all popish favourits are) seek after heaven by these means; but let us labour to find grace, saying with S. Bernard, Meritum meum miseratio domini, my merit is the Lords mercy: and with S. Augustine, Si misericordiae domini multae, multus ego in meritis: If God be rich in mercy, I shall surely abound in merits. Thus if we conceive humbly of ourselves, God will esteem highly of us; & if with a lowly mind, we do good to others for God's sake, God will with a liberal hand do good unto us for his mercy's sake: and if we will cast our bread upon the waters, not thinking of any merit in so small a work, God will cast everlasting joys upon our souls, not respecting our many wants. And so passing from this controversy, I come at last to the particulars of the rewards here proposed: For after many days thou shalt find it.  
Wherein two things offer themselves to our consideration: first, the time when this reward shall be received, in these words, for after many days. Secondly, the reward itself in the last words, thou shalt find it.  
For after many days.] Some read the words, in multitudine dierum, in the multitude of days thou shalt find it: as if he said, Si in pauperes liberalis fueris, deus vitae tuae dies producet: If thou wilt be liberal towards the poor, God will prolong the days of thy life. A true interpretation, for I doubt not but God doth many times bless them with long life and many years, that look upon his poor members with merciful and compassionate eyes.  
Others, and those in number many, and in judgement most authentical, do thus read the words; Post dies multos, after many days thou shalt find it: thereby giving us to understand, that howsoever God in his wisdom deferreth the remuneration of our Christian charity, yet certainly he hath a reward in store for us, which at the last we shall assuredly receive. And this I take to be the natural and proper sense of king Solomon in this place: For after many days thou shalt find it. For whereas in the former part he had used a pretty kind of prolepsis, or preoccupation, which a worldly minded man to this purpose might have used: Whatsoever I give unto the poor is assuredly lost, as if I cast my bread into the sea, and I shall never expect a recompense for the same: He now answereth this doubt, Et occurrit hominum impatientiae, qui, nisi è vestigio compensationem accipiant, ilico animum abijciunt: as one speaketh, and he here meeteth with the impatiency of those men, who presently despair, if God reward not their alms out of hand: But Solomon here tells them, that if the Lord hath not yet rewarded them, yet they must expect and wait his leisure, they must tarry a day and a day, nay many days, and then at the last they shall be sure to receive it: & if in the mean season they live in want, and take up the cry of those faithful souls, Vsquequò domine, usquequò? how long Lord, how long shall we expect our reward? the spirit shall testify to their spirits, that Christ himself doth say unto them; Behold, I come quickly, and my reward is with me, to give to every man according unto his works, Revel. 22.12. For so it is, beloved brethren, sometimes God presently rewardeth the charitable benevolence of his children, as he did the widow of Sareptah, who immediately upon her relieving of Eliah, had her meal & oil increased according to the word of the Lord, 1. Reg. 17.16. Sometimes differtur retributio, non deficit, saith Bonaventure: Well may Christ defer it for a time, but he doth not forget it for ever. It may be that for thy love to the poor members of Christ, God in his love to thee will in time increase thy corn, thy wine, thy oil, and thy stock, and then in thyself and thine own estate after many days thou mayest find it. It may be, that those poor children whom thou now feedest at thy table, and clothest with thy garments, may one day be so enabled by Almighty God in their estate that they may feed and  thy children, when they may be brought to much want and miserable necessity: and then in thy children, after many days thou mayest find it. The sum and effect of all is this: God that is before all time in recompensing the good works of his children, will not be tied to this or that circumstance of time: only we may be well assured, that one time or an other he will restore our liberality manifold into our bosom, by giving us, antony's quod petimus, aut quod melius est, aut quod sufficit: either what we desire, or that which is better, or that which is sufficient.  
Learn then, my brethren, a similitude of the husbandman, he casteth his seed into the ground, the corn dieth, the winter cometh, frost and snow and tempestuous weather falleth thereon, and who would not think he had laboured in vain? yet the husbandman patiently abideth and tarrieth the time of harvest, and then he receiveth a plentiful increase. So when we give our alms, what do we else but cast, shall I say our seed, upon the ground, nay (whereof there may be less hope) our bread upon the waters? Yet certainly as that, though in man's judgement cast away, springeth and groweth, and beareth much fruit: So this in time shall return unto a happy harvest. Si enim non perit semen quod in terram proijcis, quid times periturum quod in domini manu reponis? If the seed perish not which is cast into the earth, much less shall that be lost that is left in God's hand, that is laid up in Christ's storehouse, the poor-man's bag. Learn a similitude of great purchasers; they give many times great sums of money for reversions, which themselves sometimes never live to enjoy, but their children after them receive the benefit thereof: so let not us think much to disburse our sums, our many sums, towards the relief of our poor brethren, knowing that if the benefit hereof come not presently to ourselves, yet it will come opportunely to our posterity: For after many days we shall find it.  
Yea but, will some men say, how is this true? I have oftentimes cast my bread upon the waters, given mine alms unto the poor, and I have a long time expected this reward, & as yet I can find nothing. O but hearken what S. Chrysostome answereth in one of his Hom. Examine thyself O man, hath not God rewarded thy charity with any blessing: who then hath given thee thy health, thy wealth, thy food and apparel: or if thou hast not yet in a full measure tasted hereof, expect notwithstanding, and wait the Lords leisure, surely he deferreth these blessings for thine advantage, that he may pay thee at the last with the greater interest. For God is not like that king in Plutarch, who would always say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will give to all men, and yet for all this, gave nothing to any man. He is Yea and Amen in all his promises, and in time convenient he will perform them. The promise of the woman's seed was instantly made and opposed as a comfort against Adam's fall, yet it was performed 3900. years after in Christ jesus. The promise of Israel's return out of Egypt, is made a comfort unto Abraham, yet 400. years servitude must be first endured, but in time convenient this promise shall be performed. The promise of the Sceptres continuance till silo's coming is made to judah, yet shall many step in of other tribes; Moses out of Levies tribe, joshuah out of Ephraim's tribe, Saul out of Benjamins tribe; yet in time convenient a poor David shall be restored to the sceptre of judah. joseph was not presently lifted up above his brethren, but many bitter griefs were before endured. judah did not instantly find release by Cyrus, but many sorrowful songs by the waters of Babylon must be chanted: but at length the ones dignifying, the others delivery, were in time convenient performed. He that deferred the promised seed so many hundred years, and then sent; Israel's deliverance so many score of years, and then wrought; crossed judah's and joseph's hopes so many ways, and then granted: why should we doubt but that the same God with whom the present and future tense is all one, will in convenient time reward them that relieve his? Why should we doubt but that if we thus lay out our money for the Lord, the Lord at the last will restore it? Why should we doubt, but that if we thus lend unto the Lord, the Lord at the last will repay it? Why should we doubt, but that if we thus cast our bread upon the waters, the Lord at the last will reward it, though we expect it many days? And so from the time here specified, after many days, I now come to the reward itself here proposed in the last words, thou shalt find it, whereof by your patience a word or two, and so I will commit you to God.  
Thou shalt find it] invenies illum, that is, saith Bonaventure, retributionem pro illo, a recompense for it. And what is this recompense? It is, saith one, septuplum, centuplum, millecuplum: sevenfold, an hundred fold, nay, a thousand fold more than the morsel of bread we cast upon the waters, more than the measure of alms we give unto the poor: it is merces temporalis in hoc seculo & aeterna in futuro: a temporal reward of things transitory here on earth, & a full fruition of things eternal there in heaven: as the Caldie paraphrase and other interpreters do expound it. And here you see my brethren what a large field I have yet to walk in, and what a sea of matter lies before me: but my purpose is not to tread every path, nor to sound every Ocean. I will pass over this point tanquam canis in Nilo lambens, vel ut Ladas in pulvere cursitans, as the dogs use to lap in Nilus, and as Ladas trips it upon the sands, catching a little here and there, and scarce leaving the print of my speech any where: commending the rest to your private meditations, and to the effectual operation of God's holy spirit in your obedient hearts.  
Thou shalt find it] That is both a temporal & eternal reward. First thou shalt find a temporal reward. Honour the Lord, saith Solomon, by thy riches, that is, in distributing them unto the poor: So shall thy barns be filled with abundance, and thy presses shall burst with wine, Pro. 3.9.10. For as a fountain, saith Clemens Alexandrinus, the more it is drawn, the more it is filled with fresh, and, for the most part, sweeter water: So the more we draw the fountain of our bounty, by casting unto the poor, the more is our store replenished with a new supply of many blessings. And as when jesus broke and distributed those five loaves to the five thousand men, the bread was miraculously multiplied, to no less than twelve baskets full, john 6. So when be break our bread unto the needy, God doth as it were by a miracle multiply the same, that in our basket and in our store, we may never want. When the widow of Sarepta made the Prophet a little cake with all her provision, for this she was the richer, for behold the barrel of meal wasted not, and the oil in the cruse ceased not, 1. reg. 17. 16. when one Bonifacius gave all his mother's corn unto the poor, for this she was the richer, for behold he prayed and the Lord restored it in greater abundance than before, Greg. li. 1. dialog. ca 9 When john the Patriarch of Alexandria, gave five crowns unto the poor, for this he was the richer: for behold, a noble Lady for these five gave him fifty crowns to the use of his church, as Surius writeth in his life: Qui enim terrena subsidia largitur, ditior dando caelesti remuneratione redditur, saith S. Hierome on the Proverbs: He that is made poor by giving his alms, God makes him rich again by rewarding his alms. He that thus scattereth is the more increased, Prou. 11.29. Would you then beloved learn the heavenly thrift, lo here it is, bestow your treasure upon the poor, and it shall bring you more profit than gold, Eccles. 29.11. Would you know where to find much treasure, lo here it is, a man's alms is a purse with him, and it shall pay every man his reward upon his head, as it is in the 13. verse of the same chap. Would you live in plenty all the days of your life, lo here it is, he that giveth unto the poor shall never lack, Prou. 28.27. Would you be assured of the reward of your charity, lo here it is, Cast your bread upon the waters, and after many days you shall find it. God is the same God still as able to requite, and as ready to reward the deeds of mercy as ever he was: And therefore if the bowels of thy charity shall be so far enlarged, that thou cast all unto the poor, and leave nothing for thyself, yet be thou comforted with that which Tiberius the Emperor sometimes comforted himself withal, who having spent almost his whole treasury in the works of charity, and being blamed by some of his friends for the same, returned them this answer: Though my money be gone, yet here is my comfort, Deus non deerit fisco nostro, God will never be wanting in my exchequer: which afterwards he found true: for he did not so liberally give to the poor, as God did liberally reward him with temporal blessings for the same, as Paulus Diaconus in his 3. libr. and 6. cap. of his History reporteth.  
Hearken to this O all ye covetous usurers and extortioners, you that beat your brains and busy your heads how you may make the greatest gain and commodity of your gold and silver, shall I here teach you a new kind of usury, a more commodious course, which I think you never yet heard of, or hearing it, I presume you never yet put in practice. If I should say unto you as our Saviour did to the rich man in the Gospel, Sell all that you have and give to the poor, and you shall have a great reward in heaven; surely you would then say, Durus est hic sermo, this is a hard saying, and with that rich man, you would not abide it. But yet let me tell you, if you will purchase the greatest gain by your riches, if you will set out your money to usury for the best commodity, cast, if not all, yet the superfluities of your abundance unto the needy, and I will assure you by this means your gold shall bring you greater increase, than by all other kinds of usury whatsoever: for you know the world is deceitful, in setting your money to usury; sometimes you are deceived by a cozening Lawyer, and he will teach your debtor a trick to make your bond of none effect: Sometime you are deceived by a beggarly bankabrupt, and where there is nothing, as the old saying is, not only the subject but even the king must lose his right: and suppose the best, that both your debtor and his bond stand good, yet the most that you get by this means, is some ten in the hundred, or I will suppose twenty, and that peradventure with such a perplexed conscience, as if all the furies in hell were already tormenting of you: But in this usury which I propose, behold every thing safe and certain, Qui dat pauperi foeneratur domino, he that giveth unto the poor sets out his money to usury to God, and he will recompense that which he hath given, Pro. 19.17. Here beloved, your debtor is a sure paymaster, almighty God: the bond or obligation wherewith he toeth himself unto you, is his word, the least jot and tittle whereof shall never pass: the use which he giveth, is not ten in the hundred, but more than ten times beyond the principal, many temporal blessings in this world, which if it be too little, behold a greater reward, (which now cometh to be touched in the last place) everlasting happiness in the world to come; & he that casteth his bread upon the waters shall be sure to find it.  
Thou shalt find it.] That is, thou shalt also find this eternal reward. To cast our bread upon the waters. To give our alms unto the poor, saith S. Chrysost. ad pop. Antioch. is, ars omnium quaestuosissima, the most gainful art of all other; for that is true of this kind of piety which S. Paul speaketh of godliness in general, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is profitable unto all things, having the promise of this life, and of that which is to come, 1. Tim. 4.8. It is Viaticum in mundo, & thesaurus in coelo, instead of our journeying provision, while we are wandering in this pilgrimage of our mortality, & a never failing treasure reserved in heaven for us: Of the first you have already heard; of the second how should you hear any thing, seeing flesh and blood is able to speak thereof little or nothing, it is too deep a mystery to be sounded, too intricate a point to be searched, too great a matter to be apprehended by the shallow conceit of a mortal man; had the Cherubin sanctified my lips as he did the Prophet Es. 6.7. had I the tongue of men and angels, I were not able to express it: Let us suppose all the pleasures and delights in this world composed in one, all the glorious shows the eye hath seen, all the heavenly sounds the ear hath heard, all the pleasant odours the nose hath smelled, all the variety of sweet and mellifluous savours the tongue hath tasted, all the delightful objects the hands have touched: Add hereunto, not only what nature, but whatsoever art in her deepest knowledge can invent, and all shall be nothing, but as a shadow in respect of that substance, as dross in respect of that gold, as a cottage in respect of that palace, as toys and trifles in respect of that heavenly reward, which these Amners of the Almighty God shall receive in that day. Then they that have fed the hungry, and clothed the naked in this life, shall be made to sit down at a table, and Christ himself shall come forth and serve them: their meat shall be of the tree of life, in the midst of the paradise of God: their drink shall be of the water of life, ever flowing and never wasting, their apparel shall be white array, their light shall be Christ himself, their companions shall be angels and archangel's, their continual exercise shall be singing and saying, Holy, holy, holy, Lord God of hosts, which was, which is, and which is to come. Here is that everlasting reward of the lovers of the poor: thus shall it be done to them in heaven, who have pitied the needy here on earth. O what a forcible argument should this be to every one of us, now with a liberal hand to cast our bread upon these waters, seeing at the last we shall be so respected, seeing at the last we shall be so honoured, seeing at the last we shall find so great and so glorious a reward! O what a cooling card will this be to thee, O thou hard hearted worldling, when thou shalt see the liberal giver rewarded with heaven, and thyself thrust down to hell! for how wilt thou answer the Lord one for a thousand, when thou canst not give account to the Lord of one part in a thousand, that thou hast given unto the poor: How wilt thou answer him, when it shall be told thee, that thou wast but God's steward of all that thou didst possess, and therefore thou must make an account unto him, how thou hast laid out all thy wealth and substance? What a miserable taking wilt thou be in, when thou canst not but confess that thou hast spent thus much money on thy belly in dainty fare, and thus much money on thy back in gay apparel, and thus much money in vanity, and thus much money in villainy, and thus much money in the sin of wantonness, and thus much money in other wickedness, and peradventure scarce one penny in the works of mercy? Nay what a miserable taking wilt thou be in, when thou canst not but confess that thou hadst so many thousand pounds abroad at usury, and so many thousand pounds at home rusting in thy treasury, and yet in thy life didst never bestow one pound in the deeds of charity? Let such rich and wretched men howl and weep, for the miseries that shall come upon them: their riches are corrupt, their garments are motheaten, their gold and silver is cankered, and the rust thereof shall be a witness against them at the last day: Easier shall it be for a camel to go thorough the eye of a needle, then for such to enter into the kingdom of heaven. And therefore let all such bunchbackt camels know, if they will be saved, they must cast away their burdens that hinder their course to this goal, they must pair away their bunches that hinder their passage through this straight and narrow gate: they must distribute their goods that otherwise will for ever bar them from their God. But to leave them, and the torments unless they repent, that shall never leave them, and to conclude with ourselves: Many of the ancient authors in their writings do make report of a certain country whose fashion was yearly to choose their king, who had for that year absolute authority to do what he list, but the year being ended, he was deposed from his place, and thrust naked into a remote Island, there to end his life in hunger and cold, and much want. Whereof one being advertised, thought aforehand to prevent this inconvenience, and in that short time of his reign, he sent over his wealth and treasure into that Island, whereinto himself at the years end being thrust naked and without means, he was relieved by that which carefully aforehand he had there provided. Beloved in our Lord and Saviour jesus Christ, were we all kings and princes never so noble, never so mighty, never so rich, we have no assurance of any long continuance in this world, no not so much as for one year: for here we have no abiding city, but we look for one to come, Hebr. 13.14. our year, that is, our short course of life, at last must have an end: and as we came naked into the world, so must we return naked out of the world, as job speaketh of himself, job 1.21. Let us then my brethren with that wise king now in the time of plenty provide against the future famine let us now make us friends of that unrighteous mammon, that when we want, they may receive us into everlasting habitations: let us now make us bags that wax not old, a treasure that can never fail in heaven: let us now send away wealth in distributing to the poor, Quod enim pauperi damus ante nos praemittimus, saith S. Aug. & hoc ibi inveniemus quod hic damus. And we shall find that in heaven which we give them here on earth. Let us now play the wise merchants, as they venture much upon the waters, so let us upon these waters. Regnum coelorum venale est, this day the kingdom of God is as it were set at sale unto us; O let us sell all that we have to buy this pearl: & yet we need not sell all, for a small matter will buy it, an overworn garment will buy it, a morsel of meat will buy it, a loaf of bread will buy it, a draft of drink will buy it, a cup of cold water will buy it, a mite of silver will buy it; not in respect of the merit of so small a gift, but in regard of the mercy of so great a God: for the word of God must be true when every man shall be a liar: they that feed the poor when they are hungry, and refresh them when they are thirsty, and lodge them when they are weary, and  them when they are naked, and visit them when they are sick, shall then be comforted with a Come ye blessed, inherit an everlasting kingdom. Contrariwise, they that have hardened their hearts, & shut up the bowels of compassion against them, shall receive that doleful sentence; Depart ye cursed into everlasting fire, prepared for the devil & his angels, Matth. 25.  
Wherefore (right Honourable, etc.) to conclude all at the last: as Moses said to the people of Israel, I call heaven and earth to record this day, that I have set before you life and death, blessing and cursing, therefore choose life, that both thou and thy seed may live, Deut. 30.19. So our witnesses are both in heaven and earth, that this day both life and death are set before us, the everlasting reward which God hath provided for the cheerful giver, and the heavy judgement which he hath prepared forth covetous worldling. O then let us follow the precedent of the one, and hate the practice of the other, that so we may hope for comfort, that so we may live for ever: let us now admit the poor to our presence, that then we may be admitted to the presence of God: let us now give them our earthly mammon, that then God may give us heavenly manna: let us now receive them to our table, that then we may be received to eat & drink in the kingdom of God: let us now make them our companions in earth, that then we may be made companions with angels & archangel's in heaven. Let us now help to sustain their life in this pilgrimage of man, that then we may live for ever in the city of God: let us now crown them with our temporal blessings, that then we may be crowned with the crown of glory: let us now  them with our apparel, that then we may be clothed with the garment of immortality: let us now show mercy unto poor jesus in them, that then our jesus the God of mercy, may have compassion upon us. Finally, let us now cast our bread upon these many and troubled, and salt, and running waters in this world, that then we may find bread and water, the bread of life & the water of life, the riches of God's treasury, & the abundance of his house in the world to come. Which the Lord of his infinite mercy grant unto us all to enjoy after the miseries of this woeful and wretched life: not for our own merits and deserts, but for the most glorious passion and joyful resurrection of jesus Christ: to whom with the Father, and the blessed spirit be ascribed all honour and glory, etc.    

The Author to the Reader.  
BEing over entreated at this time to publish this Sermon, and having myself so many necessary employments otherwise, I was constrained to send unto the Printer, that one and only unperfect copy which I had thereof; wherein if (by reason of mine own absence) there happen to be many faults, the Christian and well disposed Reader, I hope, will charitably censure them. As for the carping companions of our time, as I never desired to please them, so do I not now seek to satisfy them.