The Poors Pension: A SERMON PREACHED IN GREGORY'S Church in Sudbury in the County of Suffolk, May 12. 1643. Upon occasion of the charitable relief that yearly then, and there is given, towards the covering or clothing of a hundred poor people, according to the will of the Donour M Martin Cole, late of the Town aforesaid deceased. By Samuel Rogers, Master in Arts, and Minister of Much-Tey in ESSEX. PSAL. 41.1. Blessed is he that considereth the poor, the Lord will deliver him in time of trouble. MARK 14.7. Ye have the poor with you always, and whensoever you will, you may do them good. Hoc est occidere hominem, vitae suae ei subsidia denegare, eve, ne inter loculos tuos includas salutem inopum, tanquam in tumulis sepelias vitam pauperum. Amb. in Psal. 118. Si Deorum cultores simulacra insensibilia excolunt, & quicquid pretiosi habent in ea conferunt, quanto justius est & verius viventia Dei simulacra excolere? Lact. Inst. lib. 6. cap. 13. Imprimatur JA. CRANFORD, Aug. 12. 1644. LONDON, Printed by G. M. for Edward Brewster at the Sign of the Bible on Fleet-bridge. 1644. To the right worshipful the Major and Aldermen, to the reverend the Ministers, and to the discreet Bailiff and Burgesses, with the rest of the well-affected people of the Town of Sudbury in the County of Suffolk, The Author devotes himself, and his service, and dedicates this little parcel of his pains. Worthy Sirs, and my much respected Friends, THis Sermon first preached amongst you, and now dedicated to you, hath had occasionally its first birth from him, from whom the Author naturally hath had his being, whose pains in this kind, and upon this occasion, had it been afforded, as of right expected, this worthless work of mine might have been well spared, but it was his pleasure to put me upon the work, and therefore my *— mihi jussa capessere fas ●est. duty to obey him, to whom I own myself; this and the same that was at first directed to your ears is now made visible to your eyes; after it had been preached, for above half a years space it came not once into my thoughts it should be printed, I accounted it no other than as an untimely birth that never should see the sun; and the reason why now I brought it forth to light, was not because of any high conceit, that either I have, or expect you should have of its worth, (I am conscious to myself of my own imbecility which even herein may be seen to others) but in this printing age (wherein are vented all things both new and old, both good and had) for any one that is a Penman, it is expected that he should not only set his tongue a work to speak but also his Pen to write; to be altogetho silent in this kind, and in these days may seem a solecism; but that was not it which drew this from me. I could well enough have still shrouded myself under the shadow of obscurity, and would willingly have kept any thing of mine in this kind from public view, but more forceable arguments did overpower me, viz. First drawn from the pressing miseries of multitudes of people in many places; the objects of pity which should set a work charity we every where to be seen, how many shiftless and helpless creatures (whose loud cries may he heard even afar off) do importune us to put to our helping hands, to do for them, that are able to do little or nothing for themselves, this than may serve, as their Echo, to give you (as it were) the rebounding of their voices. Secondly, I considered the hardheartedness of most in most places, these are the times wherein (I think) never greater necessity, and yet (I fear) never less charity, and no wonder that in this iron age men have such hard hearts, for it was foretold by our Saviour that in these last day's * Matt. 24. 1●. iniquity should abound, and the love of many should wax cold, d 1 Joh. 2.18. whereby we know it is the last time, for never more vanity, and never less charity, * Jam. 5.4. the cries of the distressed and oppressed that do pierce the ears of God even in the highest Heaven, cannot enter into the ears, or at least the hearts of men on earth. Who is not more or less wanting in making a supply to the wants of others? in whose hearts do the kindled coals of love appear so violent at to break forth into a vehement flame? are not most men herein stark cold, and do not the best seem to be but lukewarm? needs there not then something to quicken us, a spur to provoke us? make use then of this for that purpose, at least let it be as a remembrancer to mind us of our duty, which sometimes we shall be ready peradventure willingly to forget. Thirdly, concerning this particular occasion which first put these words into my mouth, the same was the cause why I let them fall from my pen, for I understood that notwithstanding you have had many Sermons, two yearly upon this occasion, yet not one appears extant, they were (it seems, no longer lived than the breath wherein they were delivered; whereupon I thought with myself that something in this kind were better than nothing to be kept upon record in honour and for memorial of that great good work of charity, which the Apostle says is a never failing grace, 1 Cor. 13.8. of that kind (it seems) was this, for the last will of the deceased is as a lasting deed, to insure your poor of their yearly relief for ever: that this therefore was a good work, none that is good can deny, for it is of good use tending to the good of many, and that it was also a great good work, I think it may well be so said to be, in that I fear me it will not be greatly followed, when and by whom amongst you will it be seconded? Now good works especially of this nature are so rare, that they may well be welcomed when they do appear, and certainly the perpetuity of that work (were there no other cause) deserves the continuance of this, your poor's yearly Pension may well be honoured with an annual celebration; see then how one good work is seconded with another, a bodily alms for the poor is recompensed with a spiritual benefit for all; you have (it seems) usually on this day, upon this occasion a double Sermon, and why may not each be of double use? viz. First, for Commemoration of what is done for the time past; for the Lord will so grace good works, that they shall be (as it were) a surviving issue; Saint John tells us what he heard God from heaven say, Rev. 14.13. Blessed are the dead which die in the Lord, both in that they rest from their labours, as also in that their works do follow them, nay let me add, they are blessed in that their works do still survive them to, for they follow after them to Heaven to be rewarded, and yet they remain still behind them on earth to be renowned. Prov. 10.7. The memory of the just is blessed. Secondly, for Exhortation to what should be done for time to come: For so (as it seems) was it the mind of this Donour that each Minister of your two Parishes should be requested yearly on this day to make an Exhortation to the people, and if they do it not themselves, to cause it to be done by some others, and hath allowed them a recompense: Now whereto serves an Exhortation but to move us unto, or put us upon the practice or performance of a good work or duty? and than is it of so much the greater force, when as it is grounded upon the Examples of others set before us, who though they are dead, yet speak unto us, and though not vocally, yet really call upon us, to do the same good works, that so we may be repaid with the same rich recompense of reward? For the Examples of good works are as patterns set before us to teach us that the same or such like should proceed from us; this work of alms to the poor, you are not so much to consider as done by another, but so to reflect upon yourselves, as hence to learn what herein should be done by you; hence are you exhorted from this example of our brother deceased to be of the same mind and practice; considering it is a high point of wisdom, whilst we have the things of this life to make the best and the most of them, which is not when we engross them to ourselves, but when in conscience and obedience to God we distribute them to others; the Apostle minds us of what our Saviour says (oh let it appear that we believe it to be a truth) That it is more blessed to give then to receive, Act. 20.35. If any thing spoken this way be here to be found that may stir up compassion and acuate affection, that may so work upon our hearts as to set a work our hands so to extend charity * Dan. 4.27. that we ourselves may find mercy, it is enough I have my desired and: Two things more only by way of Preface I desire you would be pleased to take notice of, viz. First, concerning the matter which you shall here find; Expect no news, of which every dales plenty and variety doth always fill us, if not sometimes times surfeit us, and were our news as true and good, as rise and common, there would seem to be no want; news is now grown so stolen, that for any thing not new to come forth may seem to be news indeed, Nihil dictum quod non dictum prius. no other news have you here, for the wise man says, * Ecc. 1.9, 10. there is no new thing under the sun, is there any thing whereof it may be said, See this is new? it hath been already of old time which was before us: I should be loath to be censured by you deservedly, as the Apostle was by the Athenians most unjustly to be a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 17, 18, 19, 20, 21. babbler for bringing new and strange doctrine to your ears; or that you should be accounted (as they were, and did appear so to be) so addicted to novelty, that the truths of God should seem strange to you; Here you shall find common things, which are therefore never the * Omnia bona communicativa, quo communiora eo meliora. worse, or of never the less use, common they are indeed, because they concern all; such things that you have formerly (and it may be often heard) and yet are now again hereby put in mind of, that so you let them not * Heb. 2.1. stip; It is not amiss * 2 Pet. 1.12. to put you always in remembrance of these things, though ye know them, that you may be established in the truth: * Nunquam nimis dicitur, quod nunquam satis discitur, Sen. epist. 27. that is never enough spoken, that is never too well learned, nor can be too much practised. Secondly, concerning the manner of delivery both at first and now, it is without excellency of speech; affected eloquence in preaching is not * Venerabiles & verè Deo digni Apostoli. Christ● cum essent in omnibus puritate vita, & animi virtu●ibus clarij non magni pendebont sermonis ornatum. Euseb. lib. 3. cap. 24. Apostolic, for the Apostle Paul the * 1 Cor. 14.18. most learned (as may be thought) of all the rest tells us expressly that when he was sent of Christ to preach, his commission ran thus in these words, * 1 Cor. 1.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. and I confess, my opinion is that plain speaking is as commendable in preaching, as plain dealing is necessary in trading, as Ministers therefore press this upon people, so are they to practise that themselves, choosing rather to profit people with wholesome doctrine, then to please them with delightsome Phrases; this that you have here at first, shown itself in a plain dress, and since, had I neither list nor leisure to put it into another habit, had I skill to do it, who can now in these sad times apply himself to the study of witty inventions; or delight others with the curiosity of nice expressions? Cicero saith thus of Rhetoric, Pacis est comes, ottique socia, & jam bene constitutae reipublicae velut alumna quaedam eloquentia; which if so, how unseasonable is it at this time for us, and what little use have we now to make thereof: except to work the more upon our affections, the more pathetically to express our bitter lamentations? our wits may well be dulled, when as our hearts cannot but be * Lam. 1.20. bemudded with our trouble. Again, had I had will, yet could I not have time to do herein as I would, for these impolished meditations I let pass out of my hands with as much haste as they came into my mind; all I could do was but to review them, I could not refine them; for all the time I had to make them legible and fit for the Press, was surreptitiously taken away from my other employments, now and then a little, which little being soon miss, I could not then spare much, or more; I must needs therefore implore your kind acceptance of this my weak conception, which wanting its due perfection through the want of the midwifery of time hath come to an immature and untimely birth; such as it was, it is, and such as it is, it is freely yours, if you please but to take it as your own; if any thing herein be amiss, I cannot but take it to myself; Humanum est errare, it is incident to man's nature to err, and whatsoever is good I dare not but ascribe it to God, Omne benum supernè, Every thing that good is, is from above: Now the God of all glory enrich our hearts so with his grace, that we may be fruitful in repentance and obedience to him, and abounding in love and mercy towards others, and endue us with a greater measure of wisdom, not of this world, which is Jam. 3.15, 27. earthly, sensual, and devilish, but of that from above, which is pure, peaceable, gentle, easy to be entreated, full of mercy, and good fruits, without partiality and without hypocrisy, that we may enjoy the fruit of righteousness which is peace, to all them that work righteousness, and that make peace, which is the Prayer of him who is An unworthy Minister of the Gospel, and your servant in the work of the Lord, SAMUEL ROGERS. The Poors Pension. JOB. 31.19. If I have seen any perish for want of clothing, or any poor without covering. THese words are spoken by that holy man Job in his own defence, who being falsely accused by his friends is enforced to justify himself, he pleads innocency whiles they reproach him with iniquity, and takes God to witness his integrity, notwithstanding they condemn him with hypocrisy; and in this Chapter doth he accurse himself with many a heavy execration, if he were guilty of such heinous offences that he doth there mention: e. g. if I have walked with vanity, or if my foot hath hasted to deceit; Let me be weighed in an even balance, etc. verses 5, 6. if my step hath turned out of the way, and mine heart hath walked after mine eyes, and if any blot hath cleaved to my hands, then let me sow, and let another eat; yea, let my offspring be rooted out, etc. ver. 7, 8. and so still goeth on in the following verses clearing of himself, and amongst other things (as being none of the least sins) he acquits himself of oppression of the poor, which may be done not only in doing them wrong, but no less in not doing them right, therefore saith he, ver. 16. If I have withheld the poor from their desire, or have caused the eyes of the widow to fail: Or have eaten my morsel alone, and the fatherless hath not eaten thereof: If I have seen any perish for want of clothing, or any poor without covering: If his loins have not blessed me, and if he were not warmed with the fleece of my sheep: If I have lift up my hand against the fatherless, when I saw my help in the gate: Then let mine arine fall from my shoulderblade, and mine arm be broken from the bone. The words of the Text may be taken two ways: viz. Either Absolutely, considered in themselves as an entire Proposition without any connexion or dependence, then may they be thus read, If I have seen any perish, etc. i.e. I have not seen any to perish, this is an ordinary phrase and common speech in Scripture to express a manifest negation by way of supposition. Parts: Or Relatively, i. e. as having relation to, or dependence upon the following words, and as they are so considered, we have here A Supposition, i.e. the thing supposed as false and wicked; If I have seen etc. i.e. were it so that I should suffer any to perish for want, etc. The Inference, what follows thereupon, i.e. what doth he then desire should happen, a heavy curse to lighten; Then let mine arm fall from my shoulderblade, and mine arm be broken from the bone. vers. 22. as if he should say, were I herein guilty, then do I wish that this judgement should befall me. This one Supposition may afford us these three several Propositions: viz. Whilst we are here in this world we may sometimes happen to be in great want. This is employed in the words, that there are and may be such as are ready to perish for want of clothing, and those so poor, that they may be even without covering. We are to see to, that is, provide for those that are in want, and that stand in great need of help. This is also employed in the words, in that he doth accurse himself, if he had been wanting this way, if he had suffered any to perish for want of clothing, or the poor to be without covering. We are not to suffer any to perish in extreme need for want of necessary relief: For herein doth Job justify himself, that he had not been so hardhearted as to suffer any to perish for want of clothing; and had he so done, he doth adjudge himself worthy of exemplary punishment. These are the chief points considerable in the words, of each in their order. Whilst we are here in this world we may fall into want; Doct. 1. and come to be in great need. This cannot greatly be doubted of, but will easily be condescended to, for were it not out of question, multitudes of witnesses might be produced, and by daily experience it might be proved. How many are there upon our own knowledge that experimentally find this to be a truth? nay, who is there that can assure or secure himself, that he for his part shall be none of those that shall make it good? Solomon peradventure the richest, I am sure the wisest of mere men, although he was in least danger of want, yet by his wisdom he foresaw that his riches could not keep him from want, therefore saith he, Eccles. 9.11. I returned, and saw under the Sun, that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favour to men of skill; but time and chance happeneth to them all. There is none whoever that can promise himself the attainment or enjoyment of any outward comfort or contentment, no not so much as of food and raiment, it is not man's wit or wisdom that can get it, but only a divine providence that doth give it: the Apostle, 1 Tim. 6.17. doth give in charge concerning rich men, that are most free from want, that they be not highminded, for they may fall into want, though therefore they bear up their heads aloft, they may come down as low as others, they may not then trust in uncertain riches, and why? because uncertain, and that both in respect none is sure to partake of them, as also none is certain of the continuance of them, for even when we have them, we are not sure of them, Prov. 23.5. Riches certainly make themselves wings, and sly away, so that while we are looking on them, they are passing from us; and Chap. 27 ver. 24. Riches (saith the wise man) are not for ever, neither doth the crown endure to all generations; the world itself is subject to mutation, and therefore the things of the world cannot be limited to succession; so that for all these things, there is none but may be bred in want, or brought to want.— Pauper ubique jacet, store of poor in every place. But what do I speak of men? when as Christ the Son of God, and the heir of the world, Heb. 1.2. had no better entertainment whilst he lived in the world, then to suffer the want both of food (for we read of him that he was both hungry and thirsty) and of lodging, Matth. 21.18. Joh. 19.28. he had not where to lay his head, Luke 9.58. The Apostles also after Christ met with the same measure that did Christ their Lord and Master, so saith the Apostle Paul, 2 Cor. 6.4. he was in necessities and distresses, ver. 10. he was poor, although he made many rich; he had nothing, although he possessed him, who is in stead of all things; so he complains, Chap. 11. ver. 27. In weariness and painfulness, in watch often, in hunger and thirst, in fastings often, in cold and nakedness, and 1 Cor. 4.11. Even unto this present hour we both hunger and thirst, and are naked, and are buffeted, and have no certain dwelling place; in so much that he was feign to work for his living, ver. 12. And labour, working with our hands, and 2 Thes. 3.8. he says that he wrought with labour and travail night and day; but let me not run too fare in a beaten path, I might even lose myself in a multitude of Examples of this kind, to return therefore homeward to our text, Job that speaking these words gives us occasion to note this truth, may serve as an example in stead of all, Job 1.3. he that did affluere opibus, abound in all things, came to be vix in pelle quidem, scarce had he any thing about him, 2.7. no not a whole skin left him, he that before suffered not any to perish for want of clothing, was now himself so poor, that he was without covering; so that from him comes the Proverb at this day in use, His Codrus subitò qui modò Cr●●sus crat. As poor as Job. And this was not his case alone thus to come to want, but hath been the condition of most of the best of God's people, even of those of whom the world was not worthy, for it is said of them, Heb. 11.37, 38. that they wandered about in sheepskins, and goatskins, in deserts, and in mountains, in dens, and in caves of the earth, being destitute, afflicted, and tormented: so that if not from our own experience, yet from the examples of others we must needs be driven to confess, that whilst we live in this world we may come to be in great want; nay, let me further add, there is none in the world but is in want; I should adjudges it to be proudly and presumptuously spoken of any amongst us that should say they were so rich and increased with goods, Revel. 3.17. that they had need of nothing, for as long as we live in this world we are and shall be one way or other in want, How we may be said to be in want. and of something or other we shall stand in need; we may be in want any of these three ways, viz. If we want what we need to have; viz. the comforts and necessaries of life, without which none can at least long subsist, this is ajudgement threatened to the rebellious and disobedient, Deut. 28.48. yea, not seldom it falls out to be the portion of Gods own people, Rom. 12.13. the Apostle lays it down as a duty; that we should distribute to the necessity of Saints, so that even Saints may be in so great necessity as to stand in need of relief, Matt. 25. 41-48. our Saviour there tells us that the wicked at the last day shall be indicted and arraigned, cast, and condemned, for not relieving Christ in his members, so that it doth there appear, that even those who are so dear to Christ that their case he accounts as his own, may nevertheless in this world be in a needy condition, viz. hungry, thirsty, strangers, naked, sick and in prison, Rom. 8.35. Famine and nakedness are in the catalogue of those many evils which befall not only the worst of men, but the best that live; and by so much are these in the greater want, by how much they are destitute of those things that can least be spared, this is the disconsolate condition of thousands of poor people in the Christian world, nay, to come neater to our own bone and flesh, how many English Protestants in Ireland have suffered the extremity of this want, how many sad reports from thence have for this long time filled our ears, I would I might have said also, our hearts? have we not lately heard how that multitudes of them are exposed to starving and cold, the unavoidable executioners of death? yea are there not many in most places of this land, whom the devouring sword (that doth make havoc and spoil) hath brought to as bad a stay? Oh that we had a fellow-feeling of the miseries of our fellow-brethrens. We are in want, when we want what we desire to have, though we have so much as God sees it to be enough, and others think too much; yet if we would have more, we then are still in want, and thus truly few but are in great want; yea, though they have great abundance, Prov. 13.7. There is that maketh himself rich, and yet hath nothing, would be accounted better men than they are, these are vainglorious boasters, and there is (saith he) that maketh himself poor, and yet hath great riches, though very rich, yet still complain that they are but poor, because they are not contented with what they have, and these are covetous persons, who even choke themselves with greediness, whose hearts desires seem as large as * hell itself, Prov. 27.20. their eyes are never satisfied with seeing, much less their hearts with desiring; like as a man in a dropsy, doth still desire drink, and the more he pours down, the more thirsty he is, the nature of the disease being such as causeth him to drink much more than would do him good; or like a ravening Mastiff that stands staring at the tables end greedily gaping for a morsel, which he hath no sooner swallowed down and devoured, but he as eagerly looks for as much more, as if he had had nothing at all; or like other hungry hounds, who being at a loss, go about bawling after their prey, so it is with these, they go about all the day long with this Quaere in their mouths, * Psal. 4.6. who will show us any good? i.e. a good Farm, a good pennyworth, a good bargain, good ready money, etc. the goods of this world they can never have enough of, whenas a little or nothing of spiritual good contents them; and wonder not that I compare these men (though men) to dogs, for the Scripture doth the same, Psal. 59.14, 15. And at Evening * Prophetando non optando dicit, ut apparet ver. 6. let them return, i.e. they will so do according to their wont manner, and make a noise like a dog, and go round about the city, and wander up and down for meat, and grudge if they be not satisfied. Prov. 30.15. * Has filias exponit lunius esse ●●nudiuts by ulcam linguam sargun 'em indisi entèr sugentem & attia●●…ntem; Annot. in loc. The horseleech hath two daughters, crying, Give, give; and the world hath two sons to match with those two daughters, the rich miser, and the miserable poor, both crying Give, give; the one cries give, because he hath nothing, and therefore in want; and the other as greedily cries give, because he is not content with any thing, and so still in want; and therefore may he well be reckoned there among those things which are never satisfied, and which say not, It is enough: * ●res●it amor nammi, quantum ip a pecunia ●●●scu for the more he hath, the more still doth he desire to have, Enough is a language which he can by no means learn, neither will he rest content till his mouth is stopped up with dirt, and then * D● Hall contempl. 8. part. less than two els of earth shall serve him, whom for small part of the curse inflicted upon worldlings as a just judgement of God, Eccles. 5.10. He that loveth silver, shall not be satisfied with silver; nor he that loveth abundance, with increase. We are in want, when we want what we ought to have. If a man hath never so much, yet if he hath not that he should have, for all he hath, he is still nevertheless in want. e.g. if a man have masses of wealth, even * Psal 73.7. more than heart could wish, yet if he hath not heart and grace to make good use of what he hath, he is in greatest want, better have nothing, then to be never the better for any thing, and indeed he that hath not wherewithal to make good use of what he hath, hath as good as nothing; What shall it profit a man (saith our Saviour) if he shall gain the whole world, and lose his ownt soul, Mark 8.36. so that were it possible that a man might have the command of the whole world, yet for all that might he be in want of that that should save his soul, and so never the nearer, or the better; how many are there thus in want, and yet are not sensible of their wants? like as Martha who was much troubled about these outward things, that nothing might be wanting, yet our Saviour doth discover that there was want, and tells her that there was in her wanting of the chief thing, the only thing needful which she took not good notice of, Luke 10 42. and thus are we not all in want of those things that we ought to have, and abound in, viz. in thankfulness, contentedness, holy obedience and heavenly wisdom to make the best of these earthly blessings? There is an evil (saith Solomon, Eccles. 6.1, 2.) Which I have seen under the Sun, and it is common among men. A man to whom God hath given riches, wealth and honour, so that he wanteth nothing for his soul of all that he desireth, yet God giveth him not power to eat thereof, etc. though he might seem to want nothing, yet he wants the chief thing, even a sanctified heart, which is the gift of God that should make good all things. And who now is there living in this world that in one (if not more) of these three respects may not be said to be in want; is it not a plain case who doubts of it, but that whilst we live here we may happen to be in great want? and why doth the Lord in his wisdom see good to suffer us or any, at any time to be in want, seeing he is able to give to every one a fullness? For these reasons, viz. Reas. 1 To wean us from the world; for if we had our fullness here, we would be loath away hence, we would make this our thoroughfare to be our resting place, if all things here should be according to our hearts desire, and we should never be in want of any thing, we would never care for Heaven, but (like * Mark 9.5, 6. Peter on Mount Tabor when he witted not what he said,) we would be ready to say, It is good for usto be here: let us therefore never look any further, but here pitch our tabernacles, this appears in that notwithstanding whiles we do live in this world we live in a world of misery, and cannot wholly free or secure ourselves from want, yet how prone are we to seek for true felicity in earthly prosperity; and when it comes to, how loath are we and the world to part, but how much more unwilling should we then be, if we might have even what we would? but therefore shall we, yea, the best that are, sometimes be in want, that so we may mind homeward more, like the Prodigal son, Luke 15.13.19. who so long as he had his fill, minds not his home, but no sooner began he to be in want, but then he longs after his father's house. To humble us and keep us down, so Moses tells the people that the Lord to humble them suffered them to hunger, Deut. 8.3. for if so be we should be free from all wants, we should not know ourselves, nor yet our God, therefore Agur wisely desires the mean, as being the only safe condition, Prov. 30.8. Give me neither poverty nor riches, feed me with food convenient for me: and why? because in either extremes there is danger, ver. 9 Lest I be full, and deny thee, and say Who is the Lord? or lest I be poor, and steal, and take the Name of my God in vain; so that a fullness in this world makes us in danger to swell against God; the Lord therefore ofttimes will make us far hard, and keep us upon short commons, lest we should grow fat, and wax wanton: and so cast off and forsake God, as the Lord complains that the people for whom he had done so much, served him after all. Deut. 32.15. But Jesurun waxed fat and kicked: Thou art waxed fat, thou art grown thick, thou art covered with fatness: then he forsook God which made him, and lightly esteemed the rock of his salvation. and ver. 18. Of the Rock that begat thee thou art unmindful, and hast forgotten God that form thee. Because the Lord hereby gives us to understand that the things of this life are not according to our will, but are at his own dispose, that it is he that giveth them, or else we cannot have them, he also continueth them, or else we cannot keep them, that we are not absolute and independent creatures, but are continually at his finding and keeping, that it is not our forecast to get, nor our care to keep that can do either, but the wisdom and providence of God that doth order and dispose of all to whom, and as it seems good to him; Which of you (saith our Saviour) by taking thought can add one cubit to his stature. Mat. 6.27. It is God that made the world (saith the Apostle) and all things therein, that is the Lord of Heaven and earth, that needeth not any thing, who giveth to all life and breath, and all things, Act. 17.24, 25. and Deut 8.3. He humbled and suffered thee to hunger, etc. that he might make thee know, that man doth not live by bread only but by every word that proceedeth out of the mouth of the Lord doth man live: it is not the outward means that we do live upon, but God's blessing upon the mea●es that we live by; and verses 17, 18. Lest thou say in thy heart, My power, and the might of mine hand hath gotten me this wealth. But thou shalt remember the Lord thy God: for it is he that giveth thee power to get this wealth, etc. so the wise man tells us, that riches and wealth with power to partake thereof, and comfort in the use thereof, is the gift of God, Eccl. 5.19. this, God would have us to know, and therefore doth he give and take away at his pleasure, thus dealt he with Job, which made him to acknowledge the same, Chap. 1.21. The Lord gave (saith he) and the Lord hath taken away, etc. The Lord sometimes will let us want, that thereby we may see what shiftless creatures we are, and what an all-sufficient God he is. Use 1 Hence may we see the little cause that we have to be so in love with this world, or with the things of this life, all which cannot keep or secure us from want, therefore so often called vanities, because they are vain things to trust to, or dote upon, they cannot profit nor deliver, and therefore vain, 1 Sam. 12.21. and great reason why we should be most desirous of, and most careful to provide for the happiness of the world to come, look never to be well till we get thither, but ever, either to be in want of something, or at least subject to the want of all things; but if after this time of our pilgrimage we get once safe home to Heaven, then fear no want of any thing that may make the creature happy, for there is a fullness in perfection, In thy presence, O God, is fullness of joy, and at thy right hand are pleasures for evermore, Psal 16.11. the vast desires of thy heart which cannot now be satisfied, shall then be filled brim full and running over. How excellent is thy loving kindness, O God (saith David) therefore the children of men put their trust under the shadow of thy wings, they shall be abundantly satisfied with the fatness of thy House, (by house here may be understood not only the place of grace, i.e. where the Lord doth afford the means of grace, where he doth dispense his holy Ordinances, spiritual dainties and delicacies which the Lord himself hath provided for the nourishing and cherishing of the souls of his people in this life, Isai. 25.6. but also the palace of glory, i.e. the happiness of Heaven, provided for the Saints of God after this life, which is also called the House of God, Job. 14.2. where there is an everlasting wellspring of joy that can never be exhausted or drawn dry) and thou shalt make them drink of the river of thy pleasures, for with thee is the fountain of life, and in thy light shall we see light: the very thoughts whereof even now cannot but ravish thy heart, hast thou any comfortable hopes hereof? thou canst not then but break forth into admiration and say with the Psalmist, Oh how great is thy goodness which thou hast laid up for them that fear thee! Psal. 31.19. who would be willing to lie still in a dungeon almost half starved, or at the best where he hath but enough to keep life and soul together, and not desire rather enlargement to go to his own home, where he may have even what he will? this consideration, to wit, of the misery of this life, and the happiness of that to come made the Saints of God in all ages so willing to die, and so loath to live as the Patriarches, * jeb. 11.23, 16. all which died in faith not having received the promises: i e. as touching the land of Canaan (which although it was the land of Promise, yet was it to them as a strange country, Heb. 11.9.) but having seen them afar off, and were persuaded of them, and embraced them, i.e. through faith did they see and believe that in many generations to come, these Promises made to them should be made good to their posterity, but for their own parts they confessed that they were strangers and pilgrims on the earth, and why? because they desired a better country, that is an heavenly, where they might to the full enjoy their God, who hath prepared for them that City. Use 2 This may serve to condemn the madness and folly of worldlings that carp and care, moil and toil, to scrape together and hoard up earthly goods, thinking thereby to keep them and theirs from want, whenas alas this is not the way, for all that thou canst do, thou mayst fall into want, * Psal. 127.2. It is in vain for thee to rise up early, to sit up late, and to eat the bread of sorrows, it is God's blessing only that can do thee good, for if thou shouldst swelled thy heart, thou canst not keep thyself from want, yea, though thou makest thyself never so great a drudge whilst thou livest here, thou shalt be in want in one kind or other; see then and consider how thou dost play the fool, Eccl. 4.8. There is one alone, and there is not a second (a covetous man is a singular fool, he hath scarce his fellow, and wherein doth his folly appear? in that though) he hath neither child nor brother: (none that he can assure himself shall be his heir) yet is there no end of all his labour, neither is his eye satisfied with riches, neither saith he, For whom do I labour and bereave my soul of good? this is also vanity, yea it is a sore travel. The Text is so plain and to purpose, that I shall not need to comment upon it. Use 3 Take we notice that the want of good things is not simply in itself an evil thing, for if so, the Lord would never suffer any of his to fall into want; and yet these are those that usually in this life are in greatest want of these outward things, whenas the wicked for the most part enjoy them in fare greater abundance, we see it here in Gods dealing with Job, who was stripped of all, and yet such an one of whom God gives this testimony, viz. that there was none like him in the earth; a perfect and an upright man, one that feared God and eschewed evil, Chap. 1.8. and it was not his case alone, for, for the most part they are the * Jam. 2.5. poor of this world that are the chosen of God, a great comfort therefore it may be to the godly poor in time of the greatest want, that for all this the Lord loves them nevertheless; and that want is not evil, but good for them, otherwise it should not be their portion, for the Lord doth not withhold good things from them, because he could not beteame them on them: but because he sees they are not good for them, but that the want of them is better; yea, best for them, and this are they to be assured of, and to rest satisfied with, for these outward things the Lord often gives them to the wicked in wrath, and withholds them from his in love. But hath not the Lord promised that there shall be no want to them that fear him, Object. Psal. 34.9. and that no good thing will he withhold from them that walk uprightly? Psal. 84.11. Resp. 1 There shall be no want to such, i.e. of any good thing, Psal. 34.10. so that thou being such an one to whom the Promise is made, if any thing be wanting to thee, thou mayst be sure it is not good for thee, and then better that thou dost want it, then if thou didst enjoy it: what wise man will complain of that want which if he had would prove more hurtful than gainful to him? No good thing will God withhold, etc. and therefore not wants, which to them are also good things, Wants good to the Godly, and how. as doth appear in these respects, viz. For the present: because the less thou hast, the less hast thou to give an account of; Poverty is a light burden, and a great advantage to us in the way to Heaven; whereas the wealthy are so * Hab. 2.6. laden with thick clay, and so shackled with fetters of silver, and chains of gold, that they come on heavily and staggeringly, and ofttimes fall short; * Matth. 13.22. the cares of this world, and the deceitfulness of riches are heavy clogs at men's heels, which make many that they cannot once stir, nor take one right step in the way to Heaven, hence comes it to pass that it's so * Matt. 19.23. hard for a rich man to enter into the Kingdom of God: For they that will be rich, (saith the Apostle, 1 Tim. 6.9.) fall into temptation, and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. This advantage have the poor over the rich, that their pathway to Heaven lies more plain, and smooth, and is not beset with so many thorns and briers, they may therefore pass on with a more swift pace. A ship of great burden, and heavy laden comes with great labour and difficulty, and with much ado is brought in; but a light pinnace comes a long swiftly, and is brought in with much ease. For the future: for thy wants do but make room for, and make thee fit for a rich supply: for the needy shall not always be forgotten, the expectation of the poor shall not perish for ever, Psal. 9.18. My God shall supply all your need (saith the Apostle, Phil. 4.19.) according to his riches in glory by Christ Jesus: if there be in God and in Christ enough (thou thinkest) to satisfy the desires of thy heart, fear not but thou shalt have enough. See then how good it is for God's people (at least sometimes) to be in want, and yet how afraid are the very best of falling into outward wants, as if they thought themselves wiser than God that knows what is best and fittest for them: sense indeed cannot credit it, but faith must believe it. Use 4 Are not we fall'n into want? (though while we live here we shall never be wholly free, yet have we great abundance over many others) Oh what great cause have we then to bless God, and how careful should we be to serve this good God * 4 Tim. 6.17. that giveth us all good things richly to enjoy: When thou hast eaten, and art full (saith Moses) than thou shalt bless the Lord thy God, for the good land which he hath given thee. Beware that thou forget not the Lord thy God, in not keeping his Commandments, and his judgements, and his statutes which I command thee this day: Deut. 8.10, 11. The more to move us hereto consider what are we above others? we altogether undeserving creatures, * Gen. 32.10. unworthy of the least of all his mercies, deserve not the crumbs that fall from his table, that the Lord then should deal better with us then with others our betters; that he should let them want, and yet let us abound, that he should cut them short, and yet give us our fill; we can give no other reason but God's mere mercy to us above others, seeing he might have dealt with us in this kind as with others, yea, worse than with any, seeing that there is none, no not the richest and greatest in the world, but might have been as little and low as the poorest and meanest on earth, * 1 Cor. 4.7. Who hath made thee to differ? hast thou not cause to say with David, Who am I, O Lord God, and what is my house, that thou hast brought me hitherto? 2 Sam. 7.18. Again consider, Where much is given, there will be much required: Luke 12.48. this is held but equitable amongst men, and therefore as just with God; whenas God doth more for us then for others, he in justice expects more of us then of others, the more cost the more fruit, others that have not so much as we, have not so much to answer for as we; and the more God hath bestowed upon thee, the greater is thy debt of thankfulness, and the greater thy duty of obedience. Do we see others in want? Use 5 Oh how ready should we be to afford them a supply, reach forth our helping hands, and do for them even as for ourselves, considering that as it might have been, so we know not how soon it may be thus with us; the same argument doth the Apostle use as a motive, Heb. 13.3. Remember them that are in bonds as bound with them, and them which suffer adversity, as being yourselves also in the body; as if he should say, it stands you in hand to relieve those in want, in regard it may be said to be in some respect a * Respecta possibilitatis, licèt non certitudini● common case, yea, it might be thy case, put thyself therefore into their condition, that is by laying it to heart, as if it were thine own, and then be hardhearted and straithanded if thou canst: but of this now but by the way, and more at large in the next points. Would we not fall into want? Use 6 the best preservatives that I can afford you to keep you out of the danger thereof are these, viz. Means to keep from want: Make God thy portion: as did David, Psal. 119.57. and then thou hast enough, as he saith, Psal. 23.1. The Lord is my shepherd, I shall not want: dost thou think God ( * Psal. 50.12. whose is the world, and the fullness thereof) is able to supply thy wants, if then thou dost enjoy this God, how canst thou fear any want? the Lord made himself known to Abraham the Pilgrim, even * Acts 7.5. when he had not a foot of land of his own to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 17.1. not only the Almighty, but also the All-sufficient God, noting God is every way able to do for his servants; he hath wherewithal to give to all their fill, the word is very * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De●● sortis. emphatical, and full of comfort, and Abraham made good use thereof, as it doth appear afterwards, for when he was in a great straight he casts himself upon God's all-sufficiency, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 composit i● ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relativo, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufficientia, & sic idem significat quod Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sibi vel per ●e sufficient. Vel (ut alii volume) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deriva u● a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mamma, quia nutrit Deut fi lios suo● cum omnia●● bono●um affluentian, sicut nu●rix in●antemē papiliis 〈◊〉 so●genie●…. God (saith he) will provide, Gen. 22.8. and Jehovah-jireh (God will see to, and provide for his) ver. 14. may well be the motto of all true believers, the children of faithful Abraham, * Solus habet omn●a ju● habet ha●eniē omnia if thou hast God, thou hast more than all things else, for one God will do thee more good, and stand thee more in stead, than the whole world beside, David saw cause why he should rejoice more in the light of God's countenance, than the men of the world in the increase of their corn and wine, Psal. 4.6, 7. Get thy heart therefore replenished with him that made the heart, otherwise thou wilt always be in want, not the world, but the God of the world can keep thee from want, * E●●● avariatiae totus non sufficit orbis. the whole world is not enough to satisfy the greedy desire of a covetous Cormorant: We read of Alexander the Great (who never left coveting and conquering till be had made himself Monarch of the then known world, or at least so much thereof as was known to or heard of by him) that he wept, because there were no more worlds for him to conquer, and no wonder that the world is not enough, nay, were there many worlds they would prove all too little to satisfy an unsanctified heart, for a circle can never fit or fill a triangle, now we know the for me of the world is circular, and of man's heart triangular, impossible then is it for this to be filled with that, it is God only then that in the Trinity of persons can suit well with, and fill to the full this triangle, man's heart. Get a right to, and a state in the Lord Jesus Christ; * Cant. 2.16. that thou art his, and he is thine; then all that he hath (who is heir of the world) is also thine, so fare forth as it is for thy good; 1 Cor. 3.21, 22, 23. All things are yours: Whether Paul, or Apollo, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours, And ye are Christ's, and Christ is Gods. All the good that God hath that is compatible to creatures is derived through Christ to us, he therefore that hath Christ, hath such a treasure to enrich him, and such a Magazine of all good things, and that of all sorts to furnish him, that it is impossible for such an one to come to want; For he that spared not his own Son (as saith the Apostle, Rom. 8.32.) but delivered him up for us all: how shall he not with him also freely give us all things? if he give us the greater, will he deny us the less? if he bestows Christ upon us, who is more worth than all things, then surely will he not withhold from us any thing which in comparison of him is as nothing, whenas therefore he gives Christ, he gives not a naked Christ's, but Christ with all his benefits, and all his appertenances, i.e. all manner of good things, which God gives in over and above the bargain to all true believers: so that the having of Christ doth * Omne maju● includit in ●e minus. imply all other things and more, forasmuch as he is fare better to thee then any thing else can be, like as Elkanah said to Hannah, 1 Sam. 1.8. Am not I better to thee then ten sons? to be sure, Christ is better than ten thousand worlds; for not only for his sake dost thou partake of good things, but also in and through him hast thou the sanctified use of all those things; it was not then without cause that that holy Martyr Lambert still cried out to the last, None but Christ, none but Christ; and that the Apostle Paul accounted all things but as dung that so he might win Christ, Phil. 3.8. Give to those that are in want: this the men of the world will not believe to be a means to keep from want, but rather to bring to want, therefore when called upon to give relief, their answer is, they must see what they shall have themselves, they may give what they have away and want, etc. whenas their atheistical hearts will not suffer them to believe, that to give is the way to have: Give, (saith our Saviour) and it shall be given unto you, good measure, pressed down, and shaken together, and running over, shall men give into your bosom: Luk. 6.38. and Prov. 28.27. He that giveth unto the poor, shall not lack: Alms to the poor is like the pouring of a pail of water into a dry pump, that fetcheth up a great deal more; contrariwise, any way to wrong the poor, whereby to enrich ourselves, is the ready way to come to want, Prov. 22.16. He that oppresseth the poor to increase his riches, and he that giveth to the rich, shall surely come to want. Yea, it is said, that he that withholdeth more than is meet shall surely come to want. Walk close with God in the way of holy obedience: All God's Promises are conditional; yea, of these outward good things hath he promised abundance, but it is upon the condition of obedience, as doth appear plainly, Isai. 1.19. Exod. 23.25, 26. Psal. 84.11. and largely Levit. 26.3, 4, 5, 6. Deut. 7.12, 13, 14, 15. and particularly Deut. 28. 1-14. be not we then wanting in duty to God, and God will not be wanting in any good thing to us, and how can we look that God should make good his Promises if we look not at all to our performances? we make them void whenas we keep not the condition: if thou be'st a true servant of God, do not think him to be so hard a master, as to suffer any of his household to want, it is more than ever was heard of or known. Psal. 37.25. Walk before God then, and be upright, and trust God to provide for thee, follow God in his way, and then art thou in a fair way to have a supply of all things, Seek first (i.e. in the first place as the chiefest thing) the Kingdom of God, and the righteousness thereof, and all these things shall be added unto you. Matth. 6.33. I end this with what the Apostle saith 1 Thess. 4.12. Walk honestly, etc. that ye may have lack of nothing. Lastly, Get true contentedness of mind: a contented mind (we say) is worth all, and indeed so it is, for it will make a supply to all thy wants, a little with contentment is enough, that will make us even in poverty say * Itiner. Ser. pa. 465. as Hephestion to Alexander, As I had nothing, so I wanted nothing; whenas enough without contentment will be too little, this appears in * 1 K●. 21.4. Ahab, who though he was King of Israel, yet (as if a Kingdom had been too little) he was not contented, except he might have to himself poor Naboths vineyard, and the same * Plut. Apoph. Regum. Alexander, who hearing of the great riches of India, divided all his Kingdom of Macedonia forthwith among his Captains and soldiers (so little content took he in a Kingdom) saying he preferred the riches of India (hoped for) before all his father Philip left him in Macedonia; * Dr Hall contempl. 7. part. so that riches and poverty are more in the heart then in the hand, he is wealthy that is contented with a little, and he is poor that is in want with abundance: Every body wants many things, but there is one thing we all want, which if we had more of, we should want nothing, and that is true contentedness; which only with Godliness is great gain, that rests well enough satisfied only with the mere necessaries of life: if therefore we would have enough of the world, let us labour for more of this grace, and to attain to so great a measure thereof as to say with the Apostle Phil. 4.11, 12. Not that I speak in respect of want, for I have learned in whatsoever state I am therewith to be content: I know both how to be abased, and I know how to abound, every where, and in all things I am instructed, both to be full, and to be hungry, both to abound, and to suffer need, etc. If in thy wants thou canst learn to be content, thou hast that than which is better than that thou wantest; and the more to move hereto consider of these things: Consider. Thou hast (that hast least) fare more than thou canst deserve; alas should God deal with us according to our deserts, we should not be worth the least mite, when therefore thou art ready to complain of want, compare but thy receipts with thy deserts, and then thou wilt think thou hast enough and speedest wondrous well, for even the worst condition out of Hell deserves contentedness. Thou hast much more than many others; look not upward with an ambitious eye to those above thee, but with an humble heart downward to those beneath thee, envy not what others have, but lay to heart what others want, and then reflect upon thyself, and see if thou hast not cause to bless God for what thou hast: doth not God deal better with thee then with thy betters, and canst thou then find fault? Thou hast that which is fittest for thee: whatsoever thou hast be it little or much, thou ought'st to believe to be best for thee, and not that which thou thinkest to be enough, but that which God knows to be enough for thee must thou be contented with; would it not be accounted folly and childishness, for a little man and of small stature to wear apparel though gay and gorgeous of the greatest and largest size, should he not rather desire that that is fittest for him, though more plain and mean? if the child be discontented because it may not wear his father's boots, or if it cry for the greatest spoon, whenas it hath another that is fit, is it not for want of wit? so doth it appear that we have not the use (at least) of sanctified reason, whenas we rest not contented with those things that are fittest for us, or as if we thought ourselves wiser than God, that we were best able to judge of the fitness; so that all these things seriously considered, where is there any cause of discontent but in ourselves? wouldst thou then be contented with a little? get thy mind to think, and thy heart to believe that thou hast enough, and then wilt thou not fear any want, fit thy mind to thy measure, and not thy measure to thy mind; for that will never be, while the world stands, for the mind of man is of larger compass than the whole world; what can more be said concerning this, either to arm us against want, or to comfort us in want? I have been so over-large in this point, that I must be more brief in what follows; the second point is this, viz. It is our duty to see to, that is, provide for those that are in want: Doct. 2. We are to afford help and relief to those that are in misery and distress. Had not Job thought this to be his duty, wherefore did he wish, if he were wanting herein, so great a curse to light upon him as ver. 22. This is commanded by Precept: Relief of the po●re, 1 Commanded. these few places of Scripture in stead of many more do sufficiently prove it, see what is given in charge (and so what we are bound to duty) Leu. 25.35. Deut. 15. 7-11. Isai. 58.7. Matth. 5.42. Rom. 12.13. 2 Cor. 8.7. by grace, there the Apostle means almes-giving, as doth plainly appear in the foregoing verses, and this he calleth the grace of God, as ver. 1. because * Phil. 2.13. it is God that worketh in us as in other things, so in this thing both to will and to do of his good pleasure: and it is not enough (you see there) to have something of this grace, but it is expected and required that we abound therein. It is also highly commended in practice, 2 Commended. the Saints of God in all ages have been much honoured for this their freeness and forwardness in relieving of their poor brethren: the contribution made by the Macedonians for the poor Saints at Jerusalem is upon record, Rom. 15.26. and again are the same Christians highly commended for the same thing, 2 Cor. 8.1. etc. the Apostle there doth bear them witness how that when they themselves were in an afflicted condition and at a poorestay, so that they seemed rather themselves to want relief, then to be able to give relief, yet even then they abounded in their liberality, and that they had gathered so much that the Apostle was loath to receive it of them, he seeing it was beyond their power, in so much that they prayed him with much entreaty to accept thereof, and to distribute it among the Saints that were in want. The Philippians also above all other Churches next to those of Macedonia had the praise for communicating more than once to the necessities of the Apostle, for he speaks it to their commendation, that since he departed from Macedonia, no other Church beside theirs had sent him a supply, which he was glad of, not so much for his own benefit, as for their gain, which should be great in the day of account, Phil. 4.14.18. the care also that the Christians had of the poor in the time of the Apostles is spoken of Act. 11.29, 30. they sold their lands and goods rather then they would suffer their poor brethren to want, Chap. 2.45. and there were godly and discreet officers (that should not be cyphers) elected by the Church, and appointed by the Apostles purposely to oversee and look after those that were in want and stood in need of relief, Chap. 6.3, 5. I shall not need speak of particular persons who are greatly renowned in Scripture for their hosptality and almsdeeds, as Abraham, Lot, David, cornelius (of whose alms there was in the presence of God a memorandum made Acts 10.31.) Dorcas, (whose good works and almsdeeds were to be seen and showed, when she herself was not, the poor could not tell how with patience to take her death, she had done so much for them all the time of her life, Act. 9.36, 39) and many more of no small note whom I must pass over in silence; yea, it is worth the observing how that our Saviour himself, though he was relieved by others, yet even out of that would he ordinarily give a portion to the * Joh. 13.29. poor, giving us thereby to understand that even the poor themselves should pay collection, that is, part with somewhat (though the less) to those that are in greater need than themselves are. And we are to afford relief to those that are in need for these reasons: because it is bonum, justum, & honestum; it is a thing good, right, and honest so to do, as will thus appear: Reas. 1 First, To give alms is to do good, Gal. 6.10. As we have opportunity let us do good to all men (saith the Apostle) especially to them that are of the household of faith: and verse 6. it appears what good he means, even the communicating of good things, in which well-doing we must abound, and not wax weary, ver. 9 and Heb. 13.16. To do good, and to communicate, forget not (saith that Author) we must be free and forward to distribute good things, for this is to do good, and therefore is it our duty, for * Rom. 12.9. we must cleave to and follow that that is good; and this is good, and that in sundry respects, good both for giver and receivers, good both for ourselves, ours, and others. Good for others: 1. In that hereby they receive good, To give Alms good in divers respects: viz. for their bowels are refreshed; as the Apostle saith the Saints were by Philemon, ver. 7. 2. In that hereby they do good, (if they have any goodness at all in them,) viz. bless us, and bless God for us. Good for ourselves: 1. For the present: for Prov. 28.27. He that giveth to the poor shall not lack, and Psal. 41.1, 2. Him that considereth the poor, the Lord will preserve and keep alive, and he shall be blessed upon the earth. etc. 2. For the furture: for by this means thou mayst provide well for eternity; so the Apostle gives in charge concerning rich men, that they do good, yea, that they be rich in good works, viz. to distribute and communicate, laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life, 1 Tim. 6.18, 19 so that. not so much to lay up, as to lay out is the best way to provide for afterwards, therefore doth our Saviour give us that good counsel, Luke 16.9. from the example of the unjust steward, who was so wise for himself whilst he was in office, as that by the liberal giving away of his master's goods, he might be well provided for afterwards, when he had nothing left him; And I say unto you, (saith our Saviour) Make to yourselves friends of the Mammon of unrighteousness, that when ye sail, they may receive you into everlasting habitations. For if ye have not been faithful in the unrighteous Mammon, who will commit to your trust the true riches? ver. 11. q.d. If ye be untrusty in disposing (according to the will of God) these temporal goods, how can ye expect that he should bestow upon you everlasting happiness? and Chap. 12.33. Sell that ye have, and give alms, q.d. at no hand let the poor want what shift soever ye make, rather sell, then want to give; Provide yourselves bags, which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth: so that to disburse to the poor on earth (in conscience and obedience to God) is before hand to provide a rich treasure in heaven, and who that believes this would not think himself happy in such an exchange? is not this the best alchemy to turn earth into Heaven? is not this a good bargain to part with * vaine and uncertain things, to partake of real and durable riches? believe it, this is the best improvement, and the most that can be made of these things: whereupon a worthy Father thus exhorts, * Si vis esse mercator optimus, foenerator egregius, da, quod, non potes retinere, ut recipias quod non poteris amittere, da modicum, ut recipias centuplum, da temporalem possessionem, ut consequaris haereditatem aeternam: Wouldst thou be a good merchant, a great usurer, give, that thou canst not keep, that thou mayst receive that thou shalt not lose; give (though but) little that thou mayst receive a hundred fold; give thy earthly goods, that thou mayst obtain eternal life: contrary wise, if thou showest no mercy here, expect not to find mercy hereafter; For he shall have judgement * Eccl. 1.2. * ● Tim. 6.17. * Aug. in Ep. without mercy, that hath showed no mercy, Jam. 2.13. and who so stoppeth his ears at the cry of the poor, he also shall cry himself, but shall not be heard. Prov. 21.13. Good for ours; this a means to make our posterity blessed; Psal. 37.26. it is the property of a righteous man to be ever merciful and lending, and it is said of such an one that his seed is blessed (and that is no small blessing) though then thou hast given much, and as yet hast received but little, do not give over, and think all is lost, for if thou shouldst never live to enjoy the crop in this life, there is the more behind for thy children after thee, and how can we possibly provide better for them, then to lay up in store God's blessing for them: and that by our means they should come to be heirs thereof; the good provision therefore that we should make for our children consists not so much in laying up, as in laying out; * Quo plures domi sunt tibi liberi, eò plu● tibi non recondendum, sed erogandum est. Cyprian. de eleemos. the more children thou hast at home, the more must thou not hoard up for them, but the more must thou give to the poor; a strange paradox to the men of the world, they will never believe it, but the faith of a Christian will persuade him to greater matters than this. Reas. 2 We must give relief to those that are in want, because it is but just and right we should so do, and so much as we are wanting in matter of justice, and fail in point of equity, we fall short of our duty, for That which is altogether just shalt thou follow, that thou mayst live, and inherit the land which the Lord thy God giveth thee. Deu. 16.20. and that it is so, may appear, Prov. 3.27. Withhold not good from them to whom it is due, when it is in the power of thine hand to do it: observe, it is their due from us, therefore our debt to them, and we must not defer payment of this debt. Say not unto thy neighbour, Go and come again, and to morrow I will give, when thou hast it by thee. ver. 28. the poor have some * Ius Charitatis, licèt non proprietatis. right to rich men's goods in point of equity, and according to the rule of charity; though therefore they may be cast or nonsuited at the Common law of man, yet may the sue us in the Court of Conscience, and have judgement against us at God's tribunal seat of justice, Beware (saith the Lord) that there be not a thought in thy wicked heart, etc. and thine eye be evil against thy poor brother, and thou givest him nought, and he cry unto the Lord against thee, and it be sin unto thee. Deut. 15 9 The Hebrew Rabbins, and the Jews at this day call alms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousness, not only because they ought to be of goods rightly got, but also because it is but just and right that they should be given, and not because they make Righteous (as the * To whom we may say according to their own Translation, Matt. 6.1. Attend●te, ne justitiam vestram faciatis; sake heed you make ●●●m not your Justification. Light ●ot Miscell. Papists would make us believe, who make this to be a chief one of their many meritorious works) and the wealth of this world is by our Saviour called unrighteous Mammon, Luke 16.11. and so indeed it is, when unjustly withheld as well as when not rightly got; so that contrary to right and reason, to hold fast that we ought to part with, turns even well-gotten goods into the Mammon of unrighteousness; and why is it a matter of justice to give alms? because we are not the absolute owners, but only the * Luke 16.2. stewards of God's gifts, now it is * 1 Cor. 4.1. Reas. 3. required of a steward that he be found faithful as well in his disbursements as in his receipts, not to engross all to himself, but to take only his allowance, and to lay out to every one according to the mind and will of his Lord and Master. We are to relieve the distresses of our poor brethren, because it is a part of honesty, and therefore our duty, Provide things honest (saith the Apostle) in the sight of all men, Rom. 12.17. and Phil. 4.8, 9 whatsoever things are true, honest, just, pure, lovely, of good report, if there be in them any virtue or praise we should think on such things, and what no more? Those things (saith he) which ye have both learned and received, and heard and seen in me, do: we cannot approve ourselves honest men in the sight of God; if we be altogether wanting in this duty toward man, for works of mercy are works of piety, so far forth considered as commanded of God, and done in conscience and obedience to God; if man only called for relief at our hands, we might be hold excused before God, but whenas God requires it, it must be done for God's sake, conscience stands bound in this case, this is one half of the royal law, * Mark 12.31. Thou shalt love thy neighbour as thyself: and how do we love him, if we be hardhearted towards him? who so hath this world's good, and seethe his brother hath need, and shutteth up his bowels of compassion from him; Qui panperi e cemosy●am dat, Deo suavi●ati● odorem sacrificat. Cypri. how dwelleth the love of God in him? 1 Joh. 3.17. To give alms is a religious work, for it is an evangelical sacrifice. Heb. 13.16. To do good, and to communicate, forget not, for with such sacrifices God is well-pleased: if therefore thou wouldst please God, thou must see that amongst the rest of thy sacrifices, this be not wanting. Use 1 Hence then may be reproved two sorts of people, of the which in these days are most men, viz. That do not account it their duty; they think it to be a thing arbitrary, 1 Sort. and not necessary, they may do well in giving relief, and they may let it alone, and not do amiss; who shall compel them to give away what is their own? even he requires it of thee, to whom thou owest thyself and all thou hast; they think they ought to get and lay up all they can, but do not account it their duty as well to lay out, and do therewithal all the good they can; hence comes it to pass that men in this thing are at the best so indifferent, for they think they are free, and not bound hereto by duty, and hence it is that the superfluity of men's goods, which is the portion of the poor, is lavished out and wasted in profuse and vain expenses, yea, in the maintenance of base and sinful lusts, for by that time pride, gluttony, drunkenness, voluptuousness, and all manner of excess and riot have had their share, there is scarce a farthing left for the poor, nay (it may be) a great deal is set on the score, and much more than is their own spent in these things; oh that such would but consider what an account will they be able to give in, that are in so great arrears with God, when the judgement is set, and the books opened, Dan. 7.10. wherein all the particular passages of their whole life shall be reviewed, and there will it be found, and brought forth against them: Memorandum, At such a time by such an one were so many pounds laid out (cost needless) in bravery of apparel, rich attire, and fantastical fashions, and so much more at another time, and so from time to time the like: whenas so many poor creatures at the same time had not a good rag to cover them. Item, such vast sums of money lavished out without any measure in feasts and banquet, whenas the poor that were ready to perish for hunger would have been glad of the scraps and fragments, that were given to their hounds and hawks, * Luke 16.21. yea, feign would they have been refreshed with the very crumbs that fell from their tables. Item, such a treasure wasted in needless and unnecessary buildings, so many Walks and Galleries, Turrets and Pyramids, such setting up, pulling down, transposing, transplacing to make gay houses (which were very mock-beggars) and so much yearly cast away in costly furniture, with which their houses were well-stuft and filled, whenas multitudes of poor people were driven to wander about, and had no certain dwelling place, had no other house then the wide world, no other bed then the hard ground, and no other canopy than the open Heaven. Item, so many hundreds spent in law-suits for the satisfying of a self-will, and as much more in sports and pastimes for the pleasing of a carnal mind, whenas never a poor creature was one penny the better for all this: what answer can such make to these things, will they not then be either speechless or selfe-condemned? if men did but believe this that for the want of this duty they should be called to so strict an account, one would think they would not be so wanting therein, but the cause is they account it not a duty. That do not practise it as their duty: 2 Sort. they will peradventure in words acknowledge what they ought to do in this kind, but little or nothing is done, like as many (especially in these days taking the advantage of the times by reason of the present obstruction of justice, and meaning to show more knavery than honesty) being demanded of those to whom they are indebted such sums of money that have been for a long time due, still confess the debt and acknowledge, it hath been a great while due, and more than time it were paid, but put off still with good words from time to time, and indeed means not to pay at all, if they can possibly shift it, and except they be enforced; thus deal many people with the poor to whom they own much, but will part with nothing but fair * Vox & praeterea nihil. words at the most, * Gen. 49.21. like Naphtali, they give good words, as if the poor as * Hos. 12.1. Ephraim could be fed with wind; alas poor creatures their case is to be pitied, it is fit they should be relieved, the Lord help them, God comfort them, it is a work of charity for good people to do: for them, and many such like speeches, which are the expressions only of a complemental charity, Luke 16.21. such like Dives his dogs, all they can do is but to lick a poor man with their tongues, Matt. 17.27. or like Peter's fish that had money in the mouth but not a hand to give it; bare words what are they but wind; and such verbal charity what is it but as clouds and wind without rain? it is but of an airy substance, and hath not the solidity scarce of a penny weight, for if all the good words & well-wishings of such were worth but a two pence or three pence, they would by no means part with them, these are those exploded by the Apostle, Jam. 2.15, 16. If a brother or sister be naked, and destitute of daily food; And one of you say unto them, Depart in peace, be you warmed and filled: in n withstanding ye give them not those things which are needful to the body: what doth it profit? Use 2 If it be our duty, how careful, how conscionable should we be in the performance of this our duty? The more to move hereto consider, God looks for it to be done, Motive 1. we have a word of command to oblige us to the duty (as was showed in the proof of the point) and how can we approve ourselves upright in the sight of God, unless we have * Psal. 119.6. respect to all his Commandments; he hath made us his Almners, and therefore expects we should Give to whom he would have us, viz. to the poor, Deut. 15.11. As much as he would have us, viz. according to that we have, 2 Cor. 8.12. As often as he would have us, viz. when there is need, Gal. 6.10. In that manner that he would have us, viz. for conscience sake, in obedience to God, and out of love to our poor brethren. God looks upon what is done; God knows our charity, Motive 2. and takes especial notice of our giving to the poor for his sake, * Rev. 2.19. I know thy works (saith Christ to his Church in Thyatira) and charity and service, and faith, and patience, etc. these chief things remarkable in her, he is said to know, that is in a special manner, with the knowledge of approbation, so to know as richly to reward, this he makes known that the least thing that is given (though but * Matt. 10.41. a cup of cold water) for his sake, shall not be forgotten, and it is observable that in that place charity (that is of the right kind that doth appear in deed, and is seen in service) is * And the same in 1 Thes. 3.6. joined with faith; for without this there is no faith, and so * Heb. 11.6. no pleasing of God, forasmuch as faith is dead, and no faith without works, now to relieve the poor is a principal work of faith, excellent fruit that doth spring from a lively faith, without which it cannot profit, all which the Apostle doth make to appear at large, Jam. 2.14. etc. Now forasmuch as a man may * 1 Cor. 13.1. bestow all his goods to feed the poor, and yet want charity, and so it may profit him nothing, that we may the better discharge our duty herein, let us consider how, or in what manner it is to be done, for that purpose th' se directions will not be amiss, viz. Give justly: i. e. of goods rightly got, otherwise thou givest not that is thine own to give, In what manner to give Alms: viz. 1. and canst thou think to do or to get any good by stolen goods? if thou scrapest together earthly goods by wicked and indirect means, and afterwards dost give out of these to the poor, if the curse doth leave them, yet will it still haunt thee: * Eccl. 11.1. Cast thy bread (saith Solomon) upon the waters; let it be thine own, and not other men's, for that will be no advantage, but every way * Lucrum ex injus●ittà damaum. loss to thee. Give wisely: the good man considers * Psal. 41 1. vet. Tra●sl. wisely of the poor, now wisdom herein must be seen both in respect of the giver, it must be according to his ability, as Act. 11.29. and of the receivers, it must be according to their necessity, as Act. 4.35. Give sincerely: He that giveth (saith the Apostle, Rom. 12.8.) let him do it with simplicity: i.e. with singleness of heart, looking for no reward at the hands of man, for * Luke 6.32, 33, 34, 35. Sunt qui pauper●●us parùm ●ribuunt, ut amp●●u● accipiant, quae magis venatio est quam eleemosyna. Hiet. in Ep. Lact. Inst. lib. 6. cap. 12. If ye love them which love you (saith our Saviour) what thank have ye? for sinners also love those that love them. And if ye do good to them which do good to you, what thank have ye? for sinners do even the same. And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again. But love ye your enemies, and do good, and lend, hoping for nothing again: and your reward shall be great. Tenendum est omnimodò ut ab officio misericordiae spes recipiendi absit omninò. This must be held for certain, that in the works of mercy there must not be so much as any hope of requital, that is, from those to whom we show mercy: we must not then be double minded, but sincere hearted in that work. Give liberally: for Alms must be a matter of bounty, and not of covetousness, 2 Cor. 9.5. it is as seed that must be scattered abroad with a free and full hand, ver. 6.9. who so bad a husband as to sow his ground to halves, because he will spare his seed? what wise man will keep in his goods, and let his chiefest commedities lie dead by him in his warehouse whenas trading is quick, and not rather bring forth still as long as there is any, that so by traffic he may at length have a rich return? Give willingly: otherwise all thou dost in this kind is nothing worth, be it more or less that thou partest with, God looks it should be with heart and good will, or not at all; Every man according as he purposeth in his heart, so let him give (saith the Apostle) not grudgingly, or of necessity: for God loveth a cheerful giver. 2 Cor. 9.7. He gives well that gives willingly, what therefore is wanting in thy hand supply with thy heart, though a bargain is valued by the worth of the thing bought, yet a gift is by the mind of the giver: hence comes it that Alms is not only called beneficence, that signifies well-doing, but also a benevolence that signifies wellwilling, for that cannot be done well, that proceeds not from good will. Give conscionably: that is, merely for conscience fake, chief in obedience to God, and out of our duty we own to him who requires this at our hands; and not for by-ends and base respects, not out of vainglory, or for the praise of men, for if so, we lose our reward. Take heed that ye do not your alms before men to be seen of them: Non est ingrat● Deo quae visa fuerit ob hominibus eleemosyna, sed quae ideo facta est, ut visa sit. otherwise ye have no reward of your Father which is in heaven. Therefore when thou dost thine alms do not sound a trumpet before thee, etc. Matt. 6.1, 2. see more of this in the following verses: Whereupon chrysostom in his Comment upon that place says thus, That alms is not rejected of God, that is seen of men, but that which is done for that end that it might be seen. Now that we have understood that it is our duty to relieve those that are in want, and in what manner this is to be done. In the last place (that we may have no excuse to shift it off) we are to consider the persons to be relieved, who those are that we are to see to and provide for, and this brings in the third point, which is this, Doct. 3 We are not to suffer any to perish in extreme need for want of necessary relief: So that this grace of charity seems to be universal, it is to be not only in all, but also to be extended towards all, it hath an object of a large extent, it will not be straitened in too narrow a compass, for it knows almost no bounds, it is not a scanty grace, no nor partial, but freehearted to any, openhanded to all. What all? some are rather to be punished then relieved, Object. so altogether undeserving, that it is no charity at all to do any thing for them, Qui largiuntur indignis bona, malos roborant materia vitiorum suppeditata. Answ. and we might be thought rather to offend if we should give any relief to such as are vile and profane wretches, for what do we in so doing but maintain them in their vicious course of life? We are bound to afford help or relief to all or any, only thus fare, viz in these two respects: In case of extreme necessity; if they be such as are altogether disabled from doing any thing for themselves, if no way or means be left them, but that without help they must needs unavoidably perish, then are we bound to do for them; so fare forth as they are shiftless and helpless of themselves, we must put to our helping hand, in such a case we must not respect the person but his condition, If I have seen (saith Job) any perish for want of clothing, or any poor without covering; none so wicked or wretched, that we may suffer to perish for want of necessary relief; * Qui perituro succurrere potest, si non succurrerit, eum occidit. Lact. Inst. li. 6. ca 11. He that sees one in extreme need, and may but will not relieve him, is guilty of his death. So fare forth as it is a work of mercy: for some there are in great need, and yet no deed of charity to relieve them, forasmuch as they are not impotent but impudent poor, their poverty is voluntary and not necessary, they are indeed poor, but it is through their own choice, they are such because they will be such, they wilfully remain in a needy condition, they have tasted the sweetness of the sweat of other men's brows, and therefore they care not so long as they know they shall be provided for, and they will not do for themselves what they may, for they might do otherwise if they would; in such a case surely (at least so fare forth) a man is not bound to relieve them, though they be in some great need; concerning such the Apostle doth give order which is to be observed, viz. That if any man will not work, neither should he eat. For we hear (say't he) that there are some which walk among you disorderly, working not at all, but are busybodies. Now them that are such, we command, and exhort by our Lord Jesus Christ, that with quietness they work and eat their own bread. 2 Thess. 3.10, 11, 12. So that (these things considered) it doth appear that in case of inevitable necessity, we are (as a work of mere mercy) to afford relief to any; and that this is our duty may be proved Matth. 5.42. Give to him that asketh thee: and from him that would borrow of thee, turn not thou away: it is indefinitely spoken, him, whosoever he be, without exception or exemption, for in such cases before given, there must be no partiality, or respect of persons, and therefore this him St Luke expressly shows to be every man, Chap. 6. ver. 30. and in the same sense speaks the Apostle, Gal. 6.10. As we have opportunity, let us do good unto all men: that is, so fare forth as there is occasion given, and their need requiring: Especially unto them who are of the household of faith; we are indeed to do most for them that are best, but yet so fare forth as there is necessity, we must do good to all, or any; and this our Saviour doth make plain to us in his Parable Luk. 10.30.37. where the distressed Jew was relieved by the good Samaritane, who casually, or occasionally lighted upon him by the way, and though he was a stranger, yet in this case he accounted him to be his neighbour, whom he was bound to, to do for; hereby are we given to understand, that every one in such a case is a man's neighbour, not only his kindred and * Disting●endū est de pauper●●te sell. vel ex coacta necessitate, vel ex propriâ voluntate. Tho. Aquin. acquaintance, but whomsoever he hath to do withal, or that any way stands in need of help, in case of extremity the very Samaritane must help the Jew; Every object of misery must we readily embrace that we meet with to show mercy to, whether it be friend or foe, Jew or Gentile, Christian or Pagan: And to the performance of this duty we are bound in divers respects: Reas. 1 In case of humanity; because we are men, and therefore fellow-creatures, we are all of the same flesh and blood, and were at first made of the self same lump of clay, He hath made of one blond all rations of men, Act. 17.26. we are all by creation the children of one and the same father, Mal. 2.10. and therefore are fellow brethren, and should we not do then one for another? we should degenerate from men, yea even from the bruit beasts, if we should not show pity to those of our own kind; the irrational creatures howsoever many times are fierce and furious one kind against another, yet, in time of misery by the dictate of common sense will be helpful and serviceable to those of their own kind; in case of extreme necessity we are required to relieve the bruit beasts, Deut. 22.4. and how much more is one man better than all they? this argument much moved Job to stoop to the meanest of those that did belong to him. He did not despise the cause of his man or maid-servant, ver. 13. for saith he, Did not he that made me in the womb, make him? and did not one fashion us in the womb? ver: 15. In point of equity; because we must do as we would be done by; this the golden rule both of Law and Gospel, given by our Saviour. Matth. 7.12. this comes close home to the conscience, and is to all men so clear and convincing, that none can gainsay or find fault with it; and in this particular we must consider the distressed condition of other men, as if it were our own, Remember them that are in bonds as bound with them, and them which suffer adversity, at being yourselves also in the body, Heb. 13.3. in our serious sad thoughts put ourselves into their case, and our own consciences cannot but then convince us, that if we were in such extremity or necessity, we would not that others should deny us relief, by reason of pay exceptions that might be taken against our persons, but we would have it how ever, and not be said nay, because in extreme need; and if so, then by the aforesaid rule is it our duty to do for others, as we would be done by ourselves. In regard of God's Example; (which is altogether without exception) he is herein impartial and no respecter of persons, Reas. 3 for he distributes these common good things freely to all, or any, according to the need or necessity of his creature as in his wisdom he sees best, which he chiesly hath respect to; herein he dealeth with men most commonly according to their neediness, and not always according to their goodness, hereby reaching us to do the like, therefore is this his example propounded for our imitation, we must show ourselves herein to be the children of God, in being like our heavenly Father, who doth good to all, even to his enemies, he causeth the sun to shine, and the rain to fall upon the evil as well as the good, and the unjust as well as the just; and if we now show favour only to those of our own kin, what singular thing do we? but if to any in case of necessity, then do we attain to a higher degree in well-doing then ●o others; and it must be our emulation to endeavour the perfection of goodness in all things, Matth. 5. 45-48. In respect of God's Image, some part of which is to be seen in all mankind, Pessimus hominum habet umbras quasdam ceu vestigia quaedam creatoris. even in the worst of men, though much ruinated and defaced, yet is it not wholly extinguished or extirpated, every man as a man sets forth the handiwork of God, and therefore in this regard favour is to be afforded to every one, if not for the man's sake, yet for God's sake whose creature he is, and whose image he bears; the picture of a King (though but rudely set forth) is to be respected in regard of the person whom it represents, and the base usage of it (especially if through contempt) reflects upon the person, and tends to the dishonour of him whose picture it is; so * 1 Joh. 4.20. If any man say I love God, and hateth his brother, he is alyar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? q.d. as we deal with men in this kind, the Lord accounts as done to him, forasmuch as man as made of God is the visible image of the invisible God. Use 1 Hence then are to be reproved those that when they are called upon for relief (when they have nothing else where withal to excuse themselves) will cavil and except against the persons to be relieved, if they can but pick any hole or find any fault, or can say any thing (be it true or false) against those that want relief, they are glad if they can any way spare their purse, and think all they save this way is clear gain, wonderful it is to see, with what vain shifts and frivolous excuses many in these days do stop poor men's mouths. The Philosopher tells us of Autigonus whom he not without cause doth brand with infamy for his cavilling with a Cynic, Seneca de Beneficiis lib. 2. cap. 17. who asked of the King a talon, his answer was, that it was too much for a Cynic to receive; then he begged a penny, that (saith he) is too little for me a King to give * Turpissima est ejusmodi cavillatio, invenit quo modo neutrum daret, in denario regem, in denarioregem, in talento Cynicum respexit: cum possit & denarium tanquam Cynico dare, & talentum tanquam rex. Ib. thus he found an excuse for both, and so by that means gave him nothing at all; such like shifts do men make, and strain their wits to find out many more to keep back in their own hands that, that might benefit the poor; well, though men may be thus put off, yet God will not be so dallied with, Gal. 6.7. know and consider well that God requires of thee to give relief in extreme need to any, look to it then as thou wilt answer the contrary at thy peril, it lies upon thee as a duty, how canst thou then be discharged? Let us learn well that which we of ourselves are not so willing as we should be to practise, viz. without any evasion or protraction freely embrace every object and occasion for the doing of good, away with these needless quaries, where? or who? when? or what? how? or why? for wheresoever he be, or whosoever he is, that whensoever stands in need of whatsoever help we can afford, we must howsoever see that he doth not miscarry through our default or neglect, and why? because it is our duty, which (all excuses set apart) we must look to, viz. not to suffer any to perish for want of clothing, or any poor to be without covering, we may not then in this thing so much respect any man's person as his * Sive ille sacerdos, sive cognatus sit, & affinis, nihil in illo aliud consideres nisi paupertatem: sine discretione omnibus indigentibus simplicitèr tribuamus non quaerentes cui, sed quare demus. Hier. in Ep. condition, for charity is to look directly into the case and collaterally into the cause; not solely the worth, but chief the want of the person is to be regarded. But such are strangers to me, I know not whence they come, nor whither they go, I never saw their faces before, and I know not therefore what they be, nor whether I should relieve them or no? Object. 1 Such an one speaks like Nahal, 1 Sam. 25.10, 11. who proved himself a fool, ver. 25. but hear what God saith, Answ. And if thy brother be waxen poor, and fallen in decay with thee, than thou shalt relieve him, yea, though he be a stranger, or a sojourner, that he may live with thee, Levit. 25.35. Object. 2 Such are unthankful, and never contented, the more one does for them, the more ingrateful they prove? The Ingratitude of the poor indeed doth ofttimes much cool the charity of the rich, but let not that discourage thee, Answ. forasmuch as thou hast a better paymaster, who will see that thou shalt not be the loser; and * Ingratus est. non mibi fecit injuriam, sed sibi, nec ideò pigriut dabo, sed diligentius, Sen. de ben. lib. 7. cap. 32. this is their fault and not thine, let not therefore their sin of ingratitude cause thee to sin in the not discharging of thy dutie● Cast thy bread upon the waters (saith Solomon, Eccles. 11.1.) for thou shalt find it after many days: q.d. though that thou givest to the poor may seem to be cost cast away, especially if it fall into the hands of ingrateful persons, so that thou thinkest never to have any thing again, not so much as thanks, no not one good word for all that thou dost, yet spare not ever the more; for it is as a venture at sea that shall certainly come home at last with a rich prize, when as thou dost little expect it, but hadst quite given it over as lost. Object. 3 Such are mine utter enemies, that have done me all the mischief that possibly they could, and I will serve them in the same kind, shall I do any thing for them? no surely they shall lie and starve, or rot first before they shall be a penny the better for me, what mine chemies? if they might want and perish I should not be sorry, etc. As thou art a Christian, Answ. let not such cursed speeches proceed out of thy mouth; Jam. 3.9, 10. know that thou must not be wanting in this duty, no nor in any office of love, no not toward thy enemies, as they are thy enemies and have wronged thee; I confess they are otherwise to be considered as they are Gods enemies, and have dishonoured him, so mayst thou indeed * Psal. 139.21, 22. hate them, (but it must be then as God doth, viz. pity them in respect of their persons, though abhor them in regard of their sins) but considering them as enemies to us, we may not fail nor fall short in duty towards them; proved, By precept: Matth. 5.43, 44. the Pharisees by their false gloss had corrupted God's law, as in many other things so in this, their rule was this, Thou shalt love thy neighbour, and hate thine enemy (this was pleasing enough to corrupt nature,) they understood by neighbour in the law to be meant only their friends and acquaintance; But I say unto you (saith our Saviour) q.d. I must learn you another lesson, viz. Love your enemies, bless them that cause you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; see, here is love, and offices of love required of us towards our very enemies, both concerning their spiritual as also their outward good. Rom. 12.14.20. Recompense to no man evil for evil, but if thine, enemy hunger, * Per cibum & potum, omnia bumanitatis efficia intelligenda. feed him; if he thirst, give him * Carbones ignis coacervabis in caput ejus] i.e. animus frangetur in utramque partem, etc. aut ex ardore chatitatis beneficili emollietur, aut uretur testimonio conscientia. Cal●. drink, for ●●so doing, * thou shalt he ape coals of fire on his head; be not overcome with evil, but overcome evil with good. q.d. do not as thou art dealt with, but as thou wouldst be done by, do not withhold thy hand from doing: what thou canst, for (and not against) thy enemies, Poenas ejus in diem judicii cumulabis, Orig. for thereby thou shalt so inflame them with thy love, that it shall kindle in them burning charity towards thee, or if they continue still in their malice, they shall be set on fire with the coals of their own conscience, and of the divine justice, if therefore thou dost repay thy enemy evil for evil, thou dost bring a greater evil upon thyself; for that was the evil of punishment, but thine is the evil of sin; but if with thy well-doing thou dost over-match the evil that thy enemy hath done thee, Is laude d●gnus qui malis provocatus restituit bona. Id. how great a victory dost thou obtain? it is a noble thing to overcome, but more noble to overcome evil, but most of all to overcome evil with good. By example: wonderful was the infinite love of God towards us his enemies, in that he received us into his favour, Rom. 5.10. and bestowed on us his son, ver. 8. who is more than if he had given us all things beside; what could he possibly have done more for us? Herein is love indeed, not that we loved God (for we being his utter enemies, hated him, and were hated of him,) but that he loved us, and sent his son to be the propitiation for our sins. Beloved, if God so loved us, we ought also to love one another (for there is an infinite distance betwixt God and us, and therefore is the enmity fare greater between God and us, then is, or possibly can be, between one and another.) 1 Joh. 4.10, 11. Another example of this kind we have, 2 Kin. 6.21, 22, 23. the Syrians (enemies to God's people) came in an hostile manner, and with a malicious mind against the Prophet Elisha, but were strangely not only disappointed of their purpose, but also captivated themselves, the King of Israel seeing his enemies to stand at his mercy would have showed them no mercy, but calls out to slay them; the Prophet is of another mind, and requires them not to be destroyed, but to be relieved and then dismissed, which being done, their hearts were so melted herewith, that they were thereby subdued and overcome for a long while after: many more examples I might produce (were it as needful as easy) even of heathen men and infidels void of true saving grace (whose excellency hath consisted in mere morality) yet by the power of restraining grace * Emollit mores, nes sinit esse seros. (which doth mollify in great part man's cursed cruel nature) have been eminent and men of renown for their courtesy and bounty towards their greatest and most malicious enemies; oh how inexcusable shall we be, if such as these shall rise up in judgement, and for this thing amongst other things condemn many of those that profess themselves Christians? I confess, that to relieve our very enemies, and that (in case of necessity) as if they were our very friends is a hard saying (that is, to those in whom is nothing better than corrupt nature) and who can hear it? but is there any to be found that practice it? oh it is so harsh a thing that flesh and blood cannot bear nor brook it, and no wonder, for (the Apostle saith) Flesh and blood cannot inherit the Kingdom of God. 1 Cor. 15.50. a natural man, yea, the best of men (as touching the part unregenerate) cannot possibly submit to this, it must be pure grace that must yield hereunto, for the carnal mind is enmity against God, and is not subject to the law of God, nor indeed can be. Rom. 8.7. Object. 4 Such are vile and wicked wretches, that deserve not any thing, pity it is they should be suffered, or have any thing at all given them, and what should I relieve these? Herein must wisdom be seen, Answ. we must so give even to the worst of men, that they perish not for want of relief, and yet withal make it to appear, that we do not countenance nor will maintain them in their sin; we must support humane nature even in a wicked man; * Arist otelet reprehen sus à quodam, quòd eleem●synam dedisset improbo, Non homini (inquit) dedi, sed humanae for. ti. Laert. lib. 5. cap. 1. so the Philosopher excused himself saying, he considered not the man, but mankind. Again, we must not look altogether to the deserts of the party, for consider, if God should deal with us according to our deserts, what could we expect at his hands? I am not worthy (saith that holy Patriarch) of the least of all the mercies, and all the truth, which thou hast showed unto thy servant. Gen. 32.10. God indeed feeds us to the full with the finest of the wheat, with honey out of the rock, and with the pure blood of the grape, Deu. 3●. 13, 14. Psal. 81.16. but we are such altogether undeserving creatures, as unworthy we are of the very refuse, or crumbs that fall from us. I have given already to many, and cannot to every one, it will not hold out, Object. 5 what must we ever be giving, and never give over? I have done well for such and such, and there cannot be any more expected of me. Give a portion to seven, Answ. and also to eight, for thou knowest not what evil shall be upon the earth: Eccles. 11.2. * Quod aliquando de necessitate amittendum est, spontè pro divinâ remuneratione distribuendum est. Cyp. ser. de tleemos. q. d. thou knowest not how God may deal with thee, or what thou hast, therefore whilst thou art, and whilst thou hast, be still doing good therewith, and that not to a few, but let many, yea any have a part and share therein, observing the cautions before given, having respect both to thy ability, and their necessity: See page 25, 26. These are, though not all, yet most of the chief of those many excuses that men make, to shift off their duty in this particular; which (we see) nevertheless will not hold them excused before God; other objections of less note are not worth the answering. What now remains? but that knowing these things, Joh. 13.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. we should accordingly do them, for the knowledge of duty without practice avails nothing, be always therefore doing good in this kind to one or other, and for encouragement in this well-doing, set before you the rich recompense of reward; consider what the Apostle saith, 2 Cor. 9.8, 9, 10. God is able to make all grace abound toward you, that ye always having sufficiency in all things may abgund to every good work (as it is written, He hath dispersed abroad, he hath given to the poor, his righteousness remaineth for ever.) Now he that ministereth seed to the sour. both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness. Use 2 From the general, let us descend to a particular; If in case of inevitable necessity, we are to afford relief to any, what think you then (brethren) of the poor Protestants in Ireland? Oh let us consider their distress, and let us take notice of our duty, though our eyes have not seen, yet our ears have heard, and that at large; time after time how ill it fares with them; nay have not we ourselves been eye-witnesses in great part of their misery? how many of them in all this time have come to our doors, and presented themselves before us as visible objects of our pity? let us not turn away our faces, close out eyes, stop our ears, and harden our hearts against them; Front capillatâ pòst est occasio calva. As we have opportunity (saith the Apostle) let us do good, etc. Gal. 6.10. advantages of times, and opportunities of doing good we must catch hold of, and not let slip; and now have we an opportunity put into our hands, there is nothing wanting but a heart, their distresses are powerful suitors, which do cry day and night, and not give us rest, how then can we possibly give them the denial? The high Court of Parliament in their late * This was preached upon the occasion of the second Ordinance of Parliament for the relief of Ireland, then ne●●ly come out, & required by Ministers in all places to be commended to the people. Declaration and Ordinance do lively present their gasping condition unto us, (whose spirit is not moved, whose heart not wounded, whose soul not afflicted?) and in their behalf do second their suit, and call upon us for a charitable supply of the very necessaries of life for them: if then we now sit still, and do nothing, how inexcusable shall we be? tremble to think that any of us should suffer any of them to perish for want of clothing, or to remain so poor that they should be without covering. They are none of our kindred and acquaintance, fare from us, unknown to us, Object. 1 therefore are we not bound to do for them. Are they not men, Answ. and are they not in need? then are we bound more to them then to others that are in less need, though nearer to us; nay, but further, are they not of near a kin to us? are they (not English Protestants, and so of the same flesh and blood with us? yea, as we profess ourselves Christians, so are not they the same (such as have been brought to his miserable condition for the true Religion's sake) and therefore are we brethren, Mat. 23.8. and should not such do one for another? 1. Pet. 3.8. as also fellow members, 1 Cor. 12.27. and so ought to have a sympathising disposition, ver. 25, 26. remember what the Apostle saith, Gal. 6.10. Let us do good to all men, but especially to them who are of the household of faith; which is the multitude of all true believers, dispersed throughout the whole earth, known by the name of the Church Militant, which is called God's Family or household, Eph. 2.19. now, especial and more than ordinary care must be had of such as these that are in want, whensoever we hear thereof, and any opportunity seem ●s for that purpose we must afford relief. Object. 2 But we fear the succest, the supplies formerly se●t-have (as we have heard) ofttimes mis●●tried, and now may again fall into their enemy's hands, and so do more hurt than good. All future events of things are uncertain & unknown to us, Answ. we must discharge our duty, Omnla etentura jacent in incerto. and leave the success to God, we must use the means, and then refer all to the good blessing of God; how know we, but that hereby the Lord trieth us; whether we will trust him or no? Object. 3 We must provide for ourselves. And what shall we be altogether and only for ourselves? Answ. never was it merry world, since so much self-love shown itself in the world; the Apostle gives us another lesson which we must learn, viz. Let no man-seek his own (i.e. not only his own) but every man another's wealth (i.e. as well as his own) 1 Cor. 10.24. (clean contrary to the Maxim of worldlings, which is, Every one shift for himself) and another of this kind we have Phil. 2.4. Look not every man on his own things, but every man also on the things of others. Object. 4 I have done well already for my part, I gave a great deal before for their relief, and therefore may well be excused now? In the morning sow thy seed, Answ. and in the evening withhold not thy hands for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good, Eccles. 11.6. it may be, thou art yet to receive the blessing for what thou hast formerly done, or peradventure, now thou mayst expect a greater blessing than before; or what if now to reap the fruit of all? do not therefore slack thy hand, For whatsoever a man soweth, that shall he also reap. Let us not then be Weary in Well-doinge for in due season we shall reap, if we faint not. Gal. 6.7, 9 Object. 5 These are hard times, vast expenses, great charges and heavy taxes are laid upon us, we are daily called upon to disburse for one thing or other, so that we know not what to do, nor how to live. There is a time for all things, a time to lay up, and time to lay out, Answ. these are not gathering but spending times, this is not a time to hoard up, but we must now bring forth out of our store-house all things both old and new: consider what the Lord saith to Baruch by the Prophet Jeremiah, Chap. 45.4, 5. The Lord saith thus, Behold, that which I have built, I will break down, and that which I have planted, I will pluck up, even this whole land. And seekest thou great things for thyself? seek them not. Object. 6 I am not able, alas I have not wherewithal; I would, but I cannot. Take we heed we do not disable ourselves; true, Answ. neither God nor man require of us impossibilities, to do in this kind above that we are able (yet let me tell you upon extraordinary occasions we are to constrain ourselves though something above our ordinary ability, as did those Christians whom the Apostle applauds 2 Cor. 8.3.) but God and our own conscience knows best, whether this be a real truth or only a feigned excuse; it is to be feared, most want nothing but a willing mind; For if there be first a willing mind, it is accepted according to that a man hath and not according to that he hath not. 2 Cor. 8.12. the widows two mites (where there is nothing, or but little) willingly parted with, is more acceptable to God, than all that worldly rich men give out of their abundance, Mark 12.42, 43, 44. what can more be said even by those that desire to cavil, or what can more be spoken to stop the mouths of such? I end with a motive or two, which may move our hearts to put to our helping hands to relieve the wants of distressed Ireland. viz. How know we but it may be a means to move the Lord to be mercivull to this land? see what he hath promised, Motive 1. Isai. 58.10, 11, 12. contrariwise, if we cast off all pity towards them, we may not look that the Lord should have any compassion on us (for nothing is more just with God then to pay sinners home in their * c. g. Dives would not give Lazarus a crumb of bread, therefore was himself denied a drop of water. own kind) Psal. 109 9.12.16. Amos 6.6, 7, 8. see there how the Lord threatens those that have not a fellow-feeling of the miseries of their fellow-brethrens. If the Lord provide for them, and not by our means, if we draw back our hand, and follow not close the work to help forward their deliverance as well as our own, but that the Lord should (through out default) be pleased to take some other course, and bring it about another way, it will not be for our honour, but to our shame; as Mord●●●… tells Ester, when the people of God were in straits, and she at first seemed loath to put forth herself, If thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place, b 〈…〉 ou and thy father's house shall be destroyed: And who knoweth, whether thou art come to the kingdom for such a time as this? Chap. 4.14. so, If we altogether hold our hands at this time, there shall at length come deliverance to God's people some other way, whenas we and ours may perish, and who knows, but that we may be the kingdom that the Lord will hereby try at this time, & in this thing? Set before you the rich recompense of reward: consider two things, There will be nothing hereby lost; for whatsoever in this kind thou partest with (be it more or less) it is but a loan lent to the Lord, Consider. 1 He that hath pity on the poor * Faeneratur Domino. etc. all verbii adum Orig. dareth (on usury) to the Lord, and that which he hath given, will he pay him again, Pro. 19.17. and who may we better trust then God, and what better security can we desire then his word? it is the absolute best course that usurers can possibly take, to make the most and best improvement of their money, thus to put it out to God's use (oh that they had but faith to believe it) for he is so rich a paymaster, that the very interest shallbe far greater than the principal, and so sure a paymaster, that he will see thou shalt be sure not to want, He that giveth unto the poor, shall not lack, Prov. 28.27. Consider. 2 Hereby shall we receive great gain; If thou givest out good measure and pressed down, the Lord will see that the return shall be made thee shaken together and running over. Luk. 6.38. this (me thinks) should whet on those that are greedy of gain. Alms is fitly compared to seed, 2 Cor. 9.6. and why? because it yields a great increase; now there is no man when he sows his ground thinks that it is lost and cast away, so buried in the earth that he shall never see it more, no, he looks that that should bring him a great deal more, and pay him with over plum for all his cost, and this hope makes him prodigal of his seed, he freely scatters it abroad with a full and open hand, he will see that his land shall not want seed, it shall have as much (by his good will) as the ground can bear or bring forth, and what shall we be such Atheists as to trust the ground and not God? Fear not, but if we throw out good store of this seed, it will yield us a rich crop (a hundred fold) at harvest, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. FINIS.