Exposition of Amos 4-9, Part 1 · Section 3

Exposition of Amos 4-9 · Part 1 · Section 3

p. 20VERSE 4.5.

Come to Bethel and transgress, at Gilgal multiply transgression, and bring your Sacrifices every morning, and your Tithes after three years.

And offer a Sacrifice of thanks-giving with leaven, and proclaim and publish the Free-offerings, for this liketh you, O yee children of Israel, saith the Lord,

THe Prophet goes on with his Charge against Israel, and that the justness of Gods Judgements, which he threatned to bring upon this people might bee made apparent to the world, he comes to set forth their gross Idolatry, together with their obstinacy and induration therein, insomuch as no Punishments could work upon them; this makes the Lord begin with a most biting and bitter Sarcasm, saying, Goe to Bethel and transgress.

The Prophet had before charged them with cruelty, now he upbraids them for their Idolatry, and false-worship, set up by Ieroboam their first King, augmented by many of the succeeding Kings, and endured so long as the Kingdom endured; till at last it brought them into Captivity,In my Com. on Hos. 13.16Hos 13:16 as I have shewed at large elsewhere.

The Prophet here by a Prolepsis, prevents an Objection, whereas they might think to escape Gods Judgements by their Sacrifices, and Idolatrous services; the Prophet tells them, that this is so farre from pacifying Gods wrath, that it incenseth him the more against them, and therefore to express his great indignation against them, hee sarcastically bids them, Goe to Bethel and transgress, &c.

In the words we have, 1. An Ironical concession, or Sarcastical exhortation, Goe to Bethel and transgress. This seems to be a Precept, Est vox indignantis, Ironi…è quidem lo quitur Deus, sed interea Pro…ert indignatiozem suam. Calvin.but is indeed a strong Prohibition, as appears, Hos. 4.15. Amos 5.5.21, 22. Seek not Bethel, enter not into Gilgal, and therefore the Chaldee Paraphrast sets it down positively by way of assertion▪ Yee have come to Bethel and transgrest, yee have multiplied sins in Gilgal▪ There they Worshipped the golden Calves out of a good intention, conceiting that they Worshipped God, when indeed they sacrificed p. 21unto Devils (2 Chron. 11.15.) and therefore the Lord here in an holy indignation Ironically upbraids them with their Idolatry, q. d. Since by no means you will be reclaimed, but are desperately set on your own wayes, since there is no remedy, goe on, take your own hearts lusts, and fill up the measure of your iniquity. Hee gives them the reins in wrath, and since they will be filthy, he bids them be filthy still. As angry Parents are wont to say to their desperate Children, I see you will have your own wayes, why since there is no remedy, goe on and perish. The like Sarcastical, taunting speeches, testifying Gods indignation against sin, we have in other places; as Ier. 7.21. Ezek. 20.39. Goe and serve every one his Idols, q. d. follow your Idols if you please, I had rather yee did so, than dissemble as you doe, to my dishonour.

2 What must they doe, or rather what must they not doe at Bethel? why, 1. They must transgress, viz. the Law of God concerning his Worship. 2. Multiply transgressions. 3. Bring their Sacrifices every morning. 4. Their Tithes at three years end. 5. Yet more, offer a Sacrifice of Thanks-giving; and 6. Proclaim the Free-will-offerings.

3 Here is the ground of all their Idolatry, superstition, and Will-worship, for this pleaseth you, O yee children of Israel; q. d. it is not I that command you so to doe, but it is your own rebellious wills that set you on work, you love and desire to have it so.

Come to Bethel; Dan, Bethel, Gilgal, were the three chief places in which the Israelites did worship their Idols;

1 Dan was defiled with the Idolatry of the golden Calves, (1 King. 12.29, 30. Amos 8.14.)

2 Bethel signifies the House of God, it was the place where God appeared to Iacob, and after appointed it for the place of his Worship, Gen. 28.17. & 35.1. Hos. 12.4. but Ieroboam setting up the golden Calves here, turned Bethel, the House of God, into Beth-aven, the house of Vanity and iniquity, of confusion and misery, Hos. 4.15. & 5.8. & 10.5. The people had a good conceit of the Holiness of Bethel, where God appeared to Iacob, this made Ieroboam to set up a Calf there. This place formerly was called Luz, but upon Gods extraordinary appearing to Iacob there, when hee fled from his brother Esau, he changed the name, and called it Bethel, the house of God.

p. 223 Gilgal was the key of Canaan, situate between Iordan and Iericho, this place was famous for sundry services there performed to God, there was the Tabernacle, and there Sacrifices were offered unto God. But now it became degenerate and infamous, insomuch that the Lord complains, Hos. 9.15. All their wickedness is in Gilgal, that was the common sink and sewer where all their Idolatry met, and therefore the Lord forbids his People to goe to Gilgal, that they might not be tainted with the Idolatry of the place. Those Idolatrous Israelites, thought it not sufficient to worship the Golden Calves at Dan and Bethel, but they would worship Baal, and other Idols, at Gilgal too; so dangerous it is to give way to superstition and false-worship, there is no end nor measure with such persons; they adde Sin to sin, and Idolatry to Idolatry, till they come to ruine.

Multiply **Pesha…g, transgressio, praevaricatio, def…ctio, rebellio, non simplex & qualiscun que sed maliciosa, Musculus. Propriè significat deficere ab …jus mandatis sub cujus imperio sic Ming.transgressions, rebellions, prevarications, by your frequent Sacrifices, q. d. Goe on still and persevere in your perverse, malicious practises, adding sin to sin, and one provocation to another, that all the world may see your madness, and the justness of Gods Judgements on you.

Bring your Sacrifices every morning,; for so the **Magna fuit audatia in hoc Propheta, qui etiam summa & optima in speciem opera, quae Deo verè fiebant, non veritus est damnare & rejicere. Luther.Law enjoyned them to offer a Lambe without blemish in Sacrifice every morning, and another at evening, Exod. 29.39. Numb. 28.3, 4. under the Morning Sacrifice is included also the Evening Sacrifice, but the Prophet expresseth only the Morning Sacrifice to note their diligence, and great pains which they took in observing these external Rites, they were at it as duly as the morning came.

And your Tithes after three years; or, in the third year. In the letter of the text it is after three dayes; it is an usual Hebraism to put dayes for years,She'osheth Iamim, tribus diebus, i. e. tertio anno. as Gen. 24.1. Numb. 9.22. Levit. 25.29. 1 Sam. 27.7. some understand it of their three solemn feasts appointed to be observed every year by the Law, viz. the Passeover, Pentecost, and feast of Tabernacles; p. 23in which none might appear empty-handed, but certain kind of Tithes were then to be spent, Exod. 23.14, 15, 16, 17. Levit. 23. Deut. 16. but the most genuine sense is that which alludes to the Law, Deut. 14, 28, 29. & 26.12. for the right understanding of this Law, we must know that there was a threefold Tithe paid by the Jewes, the first were the yearly Tithes given to the Levites; a second Tithe was set apart by the Owners for their journies, sacrifices, and feastings at Ierusalem thrice in the year, and yet there was a third Tithe laid up in store,See more fully Mr. Art. Iackson's Annot. on Deut. 14.28, 29Deut 14:28Deut 14:29 which was distributed among the Levites, the poor, the fatherless, and the widow; and this is the third years Tythe here mentioned. Now these Idolatrous Israelites the better to colour their Hypocrisie, like Apes did seem to imitate this Law, that so they might not be wanting in any external duty of piety or charity.

Q. But since these Israelites did what God commanded in the Law, wherein did they fayl?

Ans. 1. They fayled in sacrifizing to Idols, and not to God. 2. In bestowing those Tithes on false Prophets, which were ordained for the maintenance of the true. 3. Though some of them did offer such Sacrifices as were commanded, and that to the true God, yet they fayled in the place, for they should have offered their Sacrifices at Ierusalem, where God had set his Temple (Deut. 12.5, 6.) and they goe to Bethel and Gilgal, where Idols were set up.

The sum of all is this, Thus saith the Lord in great indignation against you, O house of Israel, for your provocations, since yee obstinately refuse to hearken to me, and my Prophets, Goe too, proceed in your Idolatry, and since you are so besotted by Sathan, and his Agents, as to worship Calves instead of mee, goe on, and take your fill, glut selves with sin, and fil up the measure of your iniquity, that wrath may come upon you to the uttermost, and since you refuse to goe to Ierusalem and Worship mee, goe to Beth-aven and worship Devils. Goe on also in your Hipocrisie; and the Worship which I have appointed to my People, that doe yee imitate, bring your Morning Sacrifices which are due to me, and offer them to your Idols; and that which the Law required of you, for the maintenance of my Levites and the Poor, viz. to lay aside the Tithes of every third year for pious and charitable uses; p. 24doe yee give that also to your Idols. Goe on also and Hypocritically imitate my people in Sacrifices of Thanksgiving, and Free-offerings, for in these external Ceremonies, yee delight, more than in internal obedience.

OBSERVATIONS.

1 Ironical and Sarcastical, taunting biting speeches may lawfully be used as occasion requires against wicked men. Those Stoical stocks the Quakers are against all laughter, and against all ingenious Ironies and Sarcastical speeches, as if they favoured of the flesh, when it is clear from many places of Scripture that they may lawfully be used; for, 1. We finde that God himself used them, Gen. 3.22. The man is become like one of us; i. e. see how unlike to us he is become. So Iudg. 10.14. Goe cry to the gods which yee have chosen; i. e. let your Idols help you if they can in your distress. So Isa. 8.9, 10. & 47.12. Ezek. 28.3, 4, 5. 2. Christ used them, Matth. 23.32. & 26.45. 3. The Prophets used them. Thus Elijah derided the worshippers of Baal, 1 King. 18.27. and Micajah to Ahab, 1 King. 22.15. and Iob 12.2. & 26.2, 3. and Solomon to the young man, Eccles. 11. 9 and the Church to her enemies, Lam. 4.21. Rejoyce O Edom and be merry; but know that thy feasting shall be turned into fasting, and thy mirth into mourning. So Ier. 22.20. & 46 9, 11. & 51.8. 11. Zech. 11.13. Paul used them,Ironiae species, est Sarcasmus, sed Ironiâ est acerbior. Glassius. 1 Cor. 4.8.10. & 2 Cor. 11.19. & 2.12, 13. yea the Scripture affords many Sarcamus, which are biting taunts, they are somewhat like an Irony, but that they are somewhat more bitter; as Gen. 37.19. Exod. 14.11. Nahum. 3.14.

2 Obs. Wee must shun those places where Idolatry is set up. Israel must not once goe to Bethel, and Gilgal, where Idols are, Hos. 4.15. Amos 5.5. what Solomon sayes of the Corporal Harlot, may fitly be applied to the Spiritual one, Prov. 5.8. Remove thy way farre from her, come not nigh the door of her house. As we shun Pest-houses, so should we shun those infectious places. Such as partake with the wicked in their sins, shall share with them in their plagues, Revel. 18.4. not only Corah, Dathan, and Abiram, but their followers also perisht with them, Numb. 16. It is dangerous for men to hear Quakers and Seducers, for by your example you doe not only incourage p. 25others so to doe, but you make your selves accessary to their sin and punishment; what Solomon saies of all the wicked in general,See more in my Com. on 2 Tim. 3.5. p. 138, &c.2 Tim 3:5 holds true in this particular (Prov. 4.14, 15.) we should take heed of going in the way of evil men, avoyd it, pass not by it, turn from it, and pass away. See how the Holy Ghost useth variety of expressions to the same purpose and all to make the matter sink deeper into our hearts.

3 Obs. Idolatry and Sin debase places. Bethel and Gilgal formerly famous for the Worship of God, yet now become infamous for Idolatry, Gods people must not once come there. As sin debaseth persons, and makes them that they can never excel (Gen. 49.4.) so it debaseth places too, and turns Bethel, the House of God, into Beth-aven, the house of vanity and iniquity, Hos. 4.15. what Michal said of David falsly, Thou hast made thy self vile, (2 Sam. 6.20.) that is most true of all Sinners, they make themselves, and the places where they live, vile and contemptible.

4 Obs. There is no inherent holiness in places; if there had, Bethel had not been Beth-aven, nor Rome become an Harlor. Places are not holy per se & simpliciter, but only propter usum, by reason of the praying, preaching, and dispensing of the holy Sacraments there.See this Point largely discust by D. Willet, Synop. Papismi. controvers 9th Q. 6. Art. 2. p. 480. edit. ult. & Hildersham on Iohn 4.23. Lect. 33. p. 139 Attersol on Numb. 7.8, 9. p. 456, & p. 494.John 4:23Num 7:8Num 7:9 The place doth not commend the Prayers, but the sincere affection of him that prayeth; neither doth the place sanctifie the Prayers, but the Prayers the place; Churches are made of Wood and Stone, and so are uncapable of Holiness; Christ came to redeem and sanctifie Souls, not seats. The Legal, Ceremonial, Typical Holiness of places is by the coming of Christ abolished, now, the substance is come, and the shadows are gone; in Gospel times there is no difference of places in respect of Holiness. God will now be VVorshipped in every place, Mal. 1.11. Ioh. 4.23. 1 Tim. 2.8. the Field and the House are now as holy as the Church, yea Paul and Silas pray in Prison and are heard, Acts 16.25. so that Churches in themselves are no more holy than other places; but it is the Ordinances of God, and the Assembly of Gods People met there, to celebrate those Ordinances, which for that present make it more holy, and more to be esteemed by us than all other places, or peeces of ground whatsoever, Psal. 84.10. and therefore they should be kept sweet and decent, though not pompous and gaudy. p. 26The Heathen Poet could say,Dicite Pontifices, in sacro quid facit aurum? Persius. It is vanity to have gold in Temples. Here then is the difference between us and the Papists, they make Churches to be holy per se, in respect of the ground and building, but we in respect of the end and holy use for which they serve, viz. for the Service of God, and the Assemblies of his People; but the exercises of Religion being ended, and the Congregation dissolved, there is no more inherent Holiness rem…ining in it, more than in another place.

5 Obs. It is a great provocation to set up Idols there, where wee have received signal mercies. God had done great things for his people at Bethel, it was the place where hee appeared to his people; and Gilgal was very **See 9 things which made Gilgal famous, in Burroughs on Hos. 4.15. p. 181, 182▪Hos 4:15famous for many Mercies, at Gilgal they were Circumcised, there God rolled away the reproach of Aegypt from them, there they had the Passeover, and there was Sacrificing, &c. now to multiply transgressions at Gilgal, and to have all their villany acted there (Hos. 9.15.) must needs be a great aggravation of their sin, and hasten wrath. To sin against signal Mercies doth double the sin. It is said of the Israelites, that they provoked him at the Sea, even at the red Sea (Psal. 106.7.) where God shewed them a remarkable Mercy, in leading them safely thorow the Sea, and drowning their cruel enemies, yet there they provoked him, at the Sea, even at the red Sea; it is spoken Emphatically, even at that Sea which God had carried them safely thorow. Thus they made a Calfe in Horeb (Psal. 106.19.) where the Lord appeared unto them, gave them his Law, and Made a Covenant with them, yet here they provoked him to wrath to their own destruction, Deut. 9.8. it greatly aggravates sin when it is committed in a Canaan, and in a Land of Righteousness to deal unjustly, Isa. 26.10. Wee of this Land have received many signal Mercies, if wee goe on to abuse them, as wee have done of late years,Minus fait peccatum Deum verum in imagine adorare, quàm planè à Deo vero apostatare, & servire Diis alienis, Rivet. what can we expect but signal judgements.

6 Obs. Wicked men grow worse and worse; They fall away more and more, they doe not only sin, but they multiply sin; they think it not sufficient to worship the golden Calves at Dan and Bethel, but they must to Gilgal also, and there VVorship Baal, which was the vilest and highest Idolatry, for those that worshiped the Calves, worshiped God, but in a false p. 27way, but those utterly forsook the true God to worship Baal, whom they made their God, as appears by that of Elijah, If Baal be a god, implying that they esteemed him so. When wicked men begin to fall they know not where they shall rest, they have no foundation,In my Com. on 2 Tim. 3. 13. p. 229. Attersol on Numb. 14. p. 592.2 Tim 3:13Num 14 but run from error to error, till at last they end in Atheism. (But of this at large elsewhere.) Evil men and deceivers grow worse and worse, though they be wearied in their wicked wayes yet they will goe on, Ierem. 9.3.5. they are in this like the lewd VVoman, Lassata, non satiatia; they never come to their Maximum quod sic, in sinful wayes, Prov. 23. ult. Sin and Error is endless, it knowes not when, nor where to stop, Hos. 10 1. & 13.2. Ahaz that at first burnt Incense to Idols, at last burnt his Children to them, 2 Chron. 28.3. Error minimus in principio, fit maximus in fine, The cloud that at first shewes but like a mans hand, may suddenly over-spread the whole Heavens.

7 Obs. Good intentions are no warrant for evil actions; Ieroboam pretended well when hee set up the golden Calves at Dan and Bethel, saying, Behold thy Gods, O Israel, which brought thee out of the Land of Aegypt (1 King. 12.28.) his meaning was not to cast off the true God, but to set him forth by some visible resemblance, thinking that this might bee as good a way of Religion, as the Ark and Cherubims at Ierusalem; but the Lord tells them, that since they had set up a worship of their own inventing, hee abhorred both them and their services, (Amos 5.21, 22.) and calls it a worshipping of Devils, 2 Chron. 11.15. Thus Aaron and the Israelites pretended well when they set up the golden Calf, Exod. 32.4, 5. Micah and his Mother had a good meaning when they erected the Ephod, and Teraphim for the service of the true God, Iudg. 17.3.13. Paul had a good meaning when hee persecuted the Saints, Acts 26.9. yea and many that kill them think they doe God good service, Ioh. 16.2, 3. Uzzah it is conceived was a good man, and out of a good intent would have kept the Ark from falling, yet for medling with that which belonged to the Priests, God smote him dead, 2 Sam. 6.6, 7.

Those gifted men amongst us that presume to Preach without a Call, no doubt but many of them have good intentions, and think they doe God good service, but because they have p. 28no command nor commission from God so to doe, it is an abomination to him, and he will one day ask them, Who required this at your hands? Saul out of a good intent; viz. that hee might sacrifice, spared the fat Cattel; and Gideon made an Ephod for Gods Worship, which God had not commanded, but this ruined both them and their Families, Iudg. 8.27. 1 Sam. 15.21. Nadab and Abihu had no evil intent in offering strange Fire, yet were smitten dead for their pains, Levit. 10.2, 3. So the Papists, and the worst of men have their good meanings, which at last brings them to evil ends. It cannot excuse their evil dealing with God and his people. What Sin so vile that is not covered with the vayl of a good meaning? How many wayes are there which seeme good in mens owne eyes, yet the issues thereof are the wayes of death, Prov. 14.12. we may not therefore doe every man what seemeth good in his own eyes, but what is good in Gods eyes, Deut. 12.8.

Nulla necessitas incidere potest, quae legem in Christo latam evertere nos cogat; nam huis parere summa eft necessitas. TilenusThose things which in themselves are evil, may not for any good ends, or plausible intentions be practised. None may doe evil that good may come thereof, Rom. 3.8. wee must have a command from God for what we doe, else our own… good minds and meanings will doe us no good; yea this would open a gap to all manner of villanies; the Murderer, the Drunkard, the Traytor, &c. **See more in Mr. Youngs Drunkards Character, Sect. 53. p. 206they all pretend they have good meanings in what they doe; but such vain conceits and crooked Rules of multitudes, custom, good meaning, &c. hath brought thousands to destruction; we must to the Law, and to the Testimony, and walk according to that rule if ever wee expect peace, Gal. 6.16.

8 Obs. In the Worship of God we must keep close to the Rule, for matter, manner, time, and place; Israel failed here in these particulars, and therefore God rooted them up. 1 They changed the place of Gods Worship, 1 King, 12.29.2. The time, vers. 32.3. The manner, vers▪ 28.4. The Priests, vers. 31, 33. and this ruined them, 1 King. 13.33, 34. it is not the Traditions of men, or Customes of Fore-fathers, Antiquity, or Succession that is our rule; the Israelites here might have pleaded Prescription for their Idolatry for above two hundred years, all their twenty Kings successively were Idolatrous from first to last, and the people generally followed them, yet this did not make their practice p. 29good; all will-worship is vain worship, Mat. 15.9. it is a Sin equalized to Murder, Levit. 17.3, 4. it is called here transgressing, and multiplying transgressions in Gilgal. In Gods Worship we must doe nothing without the warrant of his VVord,See more in Mr. Strong his thirty one select Ser. on Zech. 14.9. p. 465. Mr. Burgess on Orig. Sin. p. 281. Mr. Vines Serm. on 2 Cor. 11.3. Drunkards Character, Sect. 54. p. 2.11. &c. Mr. Cawdry against Doct. Hammond, in a Treatise of his against Superstition and Will-worship, Mr. Crofton against Altars.Zech 14:92 Cor 11:3 Numb. 15.39. Deut. 12.8.11.13, 14. ult. Ezek. 20.19. Mat. 28.20. Col. 2. ult. his VVorship must bee simple and pure, agreeable to his own will, not ours. The Head of the Sacrifice was to be cast away, implying, that in matters Divine and heavenly, we must cast away our own fancies and devices, keeping close to Gods VVord, as Moses and Gods people did, Exod. 39.2.5.7.21.26.29.32. 42, 43.

9 Obs. Religious duties must be our daily task. VVe must not bring our Sacrifices once a month, or once a year, but as the Lord renewes his Mercies every morning, so must we renew our sacrifices of Prayer and Praises (Exod. 29.38, 39. Numb. 28.3, 4.) our daily wants, our daily dangers, our daily temptations, call upon us for daily Prayer; such constant Customers shall be sooner and better served, than such as are strangers to those duties. David was a constant Trader in Prayer Morning and Evening, and see what follows? Thou shal hear me, Psalm 55.17. As the Priest was every morning to renew the Fire on the Altar, and to lay thereon the Morning Sacrifice, so should we when we awake bee still with God, Psal. 139.18. all things are blest unto us by Prayer; As the Ark when it came to the house of Obed-Edom it brought a blessing with it; so when duties are set up in their power, there God comes and blesseth his people, we should therefore dedicate our houses to God by Prayer as David did, Psal. 30. title, and 2 Sam. 6.20. It was an high commendation of Aurelian the Emperours Family,See at large At…ersol on Philemon 2. Reyners Precepts for practise, p. 87 Edit. 11.Phlm 1:2 that is was refertabon s, & Ecclesia Dei, it was full of good people, and was a little Church. So were the houses of the faithful in the Primitive times, hence we read so oft, To the Church in thy house, Rom. 16.5. 1 Cor. 16.19. Col. 4.15. Philemon 2. the words will bear a double construction. 1. It implies, that the people p. 30of God met in those houses to hear his VVord preached, to celebrate the Sacraments, and Pray; for publick places were not then allowed them. 2. Or else it notes unto us that their private Families were now so piously ordered, and religiously instructed, that they seemed to be little Churches rather than ordinary houses, because of the Praying, Reading of Gods Word, singing of Psalmes, and other religious Exercises that were practised there. So Ioshua resolved, that hee and his house would serve the Lord, Iosh. 24.15. Religion makes the best Families, it breeds the best Children, and makes the most obedient Subjects, and Servants, as wee see in Abrahams Family. Sad is the condition then of those Christians that take no care of their Families, but let Luxury, Riot, and disorder debase them; such houses may better bee called Taverns, or Tap-houses, rather than Churches of God.

That daily duties ought to be performed in Families, see Mr. Rob. Boultons Direct. for Walking, p. 244.249. Fenners Catechism, p. 76. Cobbet on Prayer, p. 88. Ier. Dyke his Epistle Dedicatory to Philemon. Ambrose his Medita. p. 199, &c. Mr. Philip Goodwin his Family Duties.

10 Obs. It is not sufficient that we be religious towards God, but we must also be righteous and merciful towards men. It is not enough that we bring our Sacrifices to him every morning, but we must also bring our Tithes to maintain his Messengers, and to succour the poor, the fatherless, and the widow. Many will seeme religious-towards God, yet are unrighteous towards men; and others there are that wil seem righteous towards men, and yet are irreligious towards God; both these miscarry and come short of Heaven, the one for his religious unrighteousness, and the other for his righteous-irreligiousness; the one for his Hipocrisie, the other for his meer Morality and civility. God hates Holiness when it is not joyned with righteousness. He hath redeemed us, that we might serve him in holiness and righteousness; not in holiness or righteousness, the Holy Ghost hath joyned them, and we may not separate them, Luk. 1.75. 2 Pet. 1.6, 7. Psa. 15.2. Tit. 2.12. we must practise equity as well as piety, remembring that **See more in my Com. on 2 Tim 3.3. p. 81, 82. Sal Terrae, cap. 82 Tim 3:3unrighteousness is an abomination as well as ungodliness. Ministers have a right to their maintenance both in foro poli, & in foro soli, both by Gods Law, and mans Law (as I have elsewhere proved at large) and he that robs them, robs not men, but God.

p. 312 For Mercy to the Poor, there is scarce any Duty more pressed upon us in the Scripture, with precepts and presidents, (Dan. 15.7.10. Luke 6.36.) What promises and rewards are made to the merciful? and what heavie curses are denounced against the unmerciful and cruel man?He that wants mercy of mercy shall miss, But he shall have mercy that merciful is, Aspiciunt oculis superi mortalia justis, En eget auxilio qui non tulit. Ovid. Meta. Lib. 13. Hee shall have judgement without mercy that shewes no mercy, Iam. 2.13. as he stops his ears at the cry of the poor, he also shall cry, and shall not be heard,Ocsidisti si non pavisti. Ambro. Prov. 21.13. Dives that shewed no mercy to Lazarus, at last had none himself; and if they be accounted Murderers who doe not releeve the poor, what are those that oppress them, and grind their faces? the Lord hath a quarrel and controversie with such as shew no mercy, Hos. 4.1. Amos 2.6, 7. such penuriousness is the way to Poverty, Prov. 11.24. There is that spares more than is meet, and it tends to poverty. The way to increase Corn is not to keep it in the Bag, but to sow it. The curse of the Poor lights upon the cruel, (Prov. 28.27.) and brings a curse upon their Children, (Psal. 109.12.16.) Let none pity his fatherless Children, why so? because he remembred not to shew mercy to the poor.

Let Sodomites be cruel and merciless (Ezek. 16.49.) and Heathens that know not God (Romans 1.30.) but let us that are Christians resemble Christ our Head,See ten disswasives from unmercifulness in Mr. Greenhil on Ezek. 16 49. p. 297, 298 &c.Ezek 16:49 and be merciful as he is merciful, who went up and down doing good, to the souls and bodies of men, and whose usual saying was, It is a more blessed thing to give than to receive, Acts 20.35. Hee was even compounded of love and compassion, and became poor, that wee thorow his poverty might bee made rich, 2 Cor. 8.9.

To incourage you to a merciful frame of spirit, in a time when mercy is almost fled out of the world, take these following Consideratins.

1 By this we shall evidence our Election and Sanctification, Col. 3.12. Put on as the elect of God, holy and beloved, bowels of mercies; Doe not only give an Almes, but give it with a compassionate heart, and render affection; this will make us like the elect children of God, who are all in their generation liberal, bountiful men, according to their several p. 32abilities, they are such as devise liberal things, Isay. 32.8. Job was eyes to the blind, and feet to the lame, Job 29. he never did eate his morsel alone, Iob 31.20. David describing the godly man, makes this one Character of him, that he is gracious, full of compassion, disperseth to the poor, shewes favour, and sends, Psal. 112.4.5.9. Paul how oft doth he command, and commend such as did administer to the necessities of the poor Saints? Dorcas cloathed the poor with those garments which she made of her own cost in her life time; Zacheus when he was converted, gave the one half of his goods to the poor, Luke 19.8. it is not I will give at my decease, when I can keep them no longer, but it is in presenti, I doe give. 2. Not of another mans goods, but of mine own. 3. Not to the rich, but to the poor. 4. Not a penny, but the one half of my goods, do I give to the poor. See how grace enlargeth the heart, and looseneth it from earthly things; yea I have read of the Turks, that once a year the Bashaws and great men have their whole estates cast up by their Stewards, and they give the tenth part yearly to charitable uses; if this be true, how will these Infidels rise in Judgement against most Christians.

2 Consider that it is a service and sacrifice well pleasing unto God, Phil. 4.18. Heb. 13.16. Hence it is that the Lord so oft calls for it, and in some cases, prefers Mercy before Sacrifice, Hos. 6.6. Learning and Valour may make a man admired, but it is humility and bounty that makes us best beloved.

Homines nulla repropius ad Deos ascedunt quàm dando. Cicero. Regia, crede mihi, res est succurrere lapsis, imò divina res est Tanto, aliqua virtus est melior, quanto facit hominem Deo similiorem. Aquinas secunda secundae, q. 30. Art. 4.3 This will make us like unto God, then are we men after his own heart, when we are merciful as our heavenly Father is merciful, and good as he is good; not by way of Equality, but by way of Analogy and similitude, according to our degree and measure, Mat. 5.45. now the more like unto God we are, the more he loves us, for similitude is the ground of love.

4 Hereby wee bring must glory to God, Ioh. 15.8. As hee that oppresseth the poor, despiseth him that made him; so hee that pittieth the poor, honours him that made him, p. 33for God takes the kindness done to them as done to himself, He that gives to the poor lends to the Lord.

5 It is one chief end why the Lord gives us riches, viz. that wee might be his Almoners to succour the poor; he could feed them and cloath them without our help, but he hath ordained that there shall be Poor always with us, to try our bounty, love, and pitty, and to manifest it unto the world, Ioh. 12.8. it is Gods Corn and Wine that we enjoy, it is his blessing and free bounty that hath made us rich, when others are poor; all that we have comes from him: and it is of his own that we give unto him, 1 Chron. 29.14, 16. if hee have given us pounds, we may well give pence by way of thankfulness to his poor afflicted ones; else, he that hath raised us can as easily ruine us, and strip us naked as in the day that wee were born. Let us put our selves in the poor mans case, if we our selves were poor and in distress, wee would think it the rich mans duty to succour us. As yee would have others should doe to you, so doe you to them; for with what measure you mete to others, it shall be meted to you again.

6 All Profession, Duties, Gifts, and Graces, without this are but counterfeit. Hence St. Iames placeth all religion as it were in this duty of Mercy, Iam. 1. ult. not that this is the life or form of other Graces (as Papists vainly) but it is a sign and evidence of the truth of other graces, even as breathing and acting is a sign of living. He that saith he hath all Gifts, and yet hath not Love, is but as sounding Brass, or a tinckling Cymbal, a meer noyse and nothing else, 1 Cor. 13.1. hence Christ commands us rather to sell what we have and give to the poor, than be wanting to our selves or others in this duty, Luk. 12.33. so did Barnabas, that Son of consolation, when the Church wanted, he sold his Land to succour it (Acts 4.36, 37.) not that we are bound alwayes to sell our Land for pious uses, but if the Church of God should come to that distress, that either we must succour it, or else it will sink, then is a time to part with all. As Lot would have parted with his Daughters to save his Guests; so should wee part with our estate to save Gods people from perishing; and if Drunkards to satisfie their lust, will sell their Lands in the Devils service, much more should we to glorifie God, part with our Land and estate to glorifie God the giver of them.

p. 34… Mr. Ia…m…s Ser. on Mat. 5.7. p. 9, …0, 11, &c. p. 19.20.Matt 5:77 It shall be fully rewarded. God hath a Book of remembrance, wherein he registers all we doe for him and his, Acts 10 5. Heb. 6.10. even to a cup of cold water, all shall bee rewarded, Matth. 10. ult. Hee cannot bee a loser who hath made God his Debtor, Hee that giveth to the poor lends to the Lord, and that which he hath given he will pay him again, Prov. 19.17. Hee is the best Pay-master, none more able, none more willing to recompence any service that is done for him, or his.

1 He shall have Temporal rewards, Prov. 11.24. There is that scattereth and is more increased, and he that watereth others, shall be watered himself. This is the best means to preserve our estate, Isa. 32.8. The liberal man deviseth liberal things, and by it he is establisht. He that honours the Lord with his riches, shall have his Barns filled with plenty, Prov. 3.9, 10. Mercy and Truth shall be to them, Prov. 14.22. God will bless his Trade and Calling, Deut. 15.10. and make his little, increase unto a thousand. Charity is the best Policy, for by helping others we benefit our selves, Iob 29.13. As the Poor had Iobs Almes, so he had the benefit of their Prayers, and fared the better for them. That which is well laid out, is best laid up; a diligent hand, and a distributive heart make a man truly rich, such giving is getting, such bounty is the way to plenty, and a godly liberality is a prevention of poverty; he that gives to the Poor hath Gods promise (which is sure pay) that he shall not want,Vis ditari? amicum habeas Deum, & omnium ditissimus eris. Prov. 28.27. Give and it shall be given to you again, good measure, pressed down, shaken together, running over (Luke 6.38.) see what a heap of expressions the Holy Ghost here useth, to assure us of a full reward of all our labour of love. He saith not barely, **Quadruplex bon…m datur à Deo. 1. Bona fortunae, ut divitiae, haec dicuntur bona menfura. 2, Bona naturae, ad quae refertur mensura conferta. 3. Bona gratiae, quò spectat mensura coagitata. 4. Bona gloriae, quo spectat mensura superfluens. Stella in locum.Give, and it shall be given you; but 1. You shall have good measure, i. e. just measure according to your gift, given to you again. 2. You shall have it pressed down, light things wee use to press down to make good measure. 3. Yet more, shaken together; as Corn that goes closer together by shaking. 4. This is not all, for as if all that he had spoken had not been sufficient, he adds, you shall have it running over. Now, a measure p. 35will run over as long as you poor; there is no stint, no bounds to that gift, which shall be given running over. A Vessel will run over continually, pour as long as you will. 5. Yet more, all this shall be given you into your bosome; that is, you shall be made sensible of the sweetness, and experimentally find the goodness and greatness of your reward. This work is wages, and like Sampsons Lion, it carries Hony in the belly of it; it is no spending, but lending; no laying out, but a **Praemitt…mus in alterum orbum, quicquid volumus non am…ssum. Drexelius. Nunquam hoc …ollet fiscus, quod semel habuerit Christus. Clemangiis. Unius corruptio, est alterius generatio; artifi…iocissimum lucre genus est, perdere ut acquirar. Chrysostom.laying up of treasure in Heaven, above the reach of Theeves and Pyrats, Math. 6.19. Men are all for gain, why this is the best gain: by parting with Temporals to get Eternals, Luke 16.9. Hence the Apostle calls the Macedonians Almes by the name of Fruit, Rom. 15.28. Phil. 4.17. I desire not a gift, but I desire fruit that may further your account. Wee pleasure not the poor so much by our giving, as we profit our selves by their receiving. Hence in Italy their ordinary form of Begging is,Such doe good to their own souls, Prov. 11.17.Prov 11:17 Fate ben pro voi, Doe good for your own sakes. Christ that fed five thousand, could also have fed himself and his followers without any help; but hee would be releeved by others, that so their faith and love might be made more apparent and resplendent to the world, Luke 8.2, 3. Ioh. 4.7.

2 Thou shalt be blest in thy Body with health, or if sickness doe surprize thee (as all things come alike to all) yet God will make thy bed in thy sickness,Non memini me legisse malâ morte mortuum qui libenter opera charitatis exercuit; habe… en…m multos intercessores. Hieron. ad Nepotian. and comfort thee upon thy bed of languishing, Psal. 42.2, 3.

3 In thy Name, Hezekiah and his kindnesses are commended to posterity, 2 Chron. 32.32. Phebe and Onesiphorus are commended on this account: such are an ornament to their Profession, and amiable in the eyes of all, Rom. 5.7. for a righteous man one would scarcely dye, but for a good man one would even dare to dye. A Man of a severe innocency is hated, rather than loved, but a good and bountiful man wins so upon the hearts of men that they would even dye for him; scarcely will a man dye for a righteous man, who is only fair and just in his dealings, but for a good man, that hath been mercifull and pittiful to others, and hath done much p. 36good in his life, some may venture their lives for him.

4 In thy Posterity, such as have shewed mercy to others, God will raise up some that shall be mercifull to theirs. Hence Cyprian was wont to say, The more children the more charity should be used; for as Wells by drawing, spring more freely, so our substance increaseth by bounty, and is blest to our posterity.

5 Blest in Soul, we shall have light in darkness, peace in trouble, audience in Prayer, &c. Isa. 58.7, 8.10, 11. if thou deal thy bread to the hungry, &c. then shalt thou call, and the Lord shall answer thee; and though we be sick and silent, yet works of mercy cry aloud in Gods eares for us, they have a vertual and vital, though not a vocal call, Iob 31.20. The very loyns of the poor shall bless us, even when we are sleeping in our beds, yet then are they pleading for us. Hereby wee evidence our election, and lay up a good foundation for the time to come; though Christ alone be the foundation fundamental, yet good works may be a foundation evidential, 1 Tim. 6.19. 1 Ioh. 3.14. Obadiah proved that hee truly feared God, because he hid the persecuted Prophets of God, and fed them in a time of danger.

See Mr. Iacombs Ser. on Mat. 5.7.Matt 5:76 Thou shalt be eternally blessed, Psal. 41.1. Prov. 14.21. Mat. 5.7. & 25.34, 35. it is the way to the Kingdom, though not the meritorious cause of reigning there. This will help to loosen our affections from the earth, wee must shortly part with all these things below, now our parting with them before hand to pious uses, will make our last parting with them more easie to us, as the Apostle said, I dye daily; his daily trials were as so many petty deaths unto him: so our daily giving will make us daily see the vanity of these things, and make our affections dye to them. The way to Heaven, it is an high, hard, long way, it is up-hill, and wee had need to unburden our selves of this thick clay. When one asked a good man why he gave away his money so freely, his answer was, Ut levius ascenderem scalum Iacobi.

Thus we see there is no loss in Works of Mercy, as the unmerciful, unbeleeving world imagineth, for one penny we give we shall have that as will be equivalent to many. Hence bounty to the Poor is called sowing of seed, 2 Cor. 9.10. the Husband-man for one Seed that he sowes hath twenty, thirty, forty, &c. or more, again.

p. 372 Though the Seed be hidden with Clods for the present, and seeme to dye, yet at Misericordia comes defunctorum, Thy good works will follow thee to heaven, Rev. 14.13.Rev 14:13last it ariseth again with great increase to the Sower, (Eccles. 11.1, 2.)

3 As men sow so shall they reap, if they sow sparingly they shall reap sparingly, if liberally they shall reap liberally.

4 The Husband-man doth not sow all his Seed in one place, but some here, some there; so wee must disperse our charity, and give a portion to seven, and also unto eight.

5 The only way to preserve our Corn is to sow it, for if it be kept in our Barns, and Garners, it rots and perisheth; but if it be cast into a fit ground it multiplies. Riches are lost by keeping,Habeo quod dedi, per didi quod servavi. Epitaph. and kept by spending on the poor; and if Idolaters will lavish gold out of the Bagge, and spend their choysest treasures on Idols and Images, and if the Israelites could part with their Gold and Ear-rings, to an Idol that could not help them, nor thank them (Exod. 32.3.) then surely we should spend freely on the living Images of Christ, especially since they can help us by their Prayers, and glorifie God in the use of that we give them; Let us therefore abound in this work of the Lord, for as much as wee know our labour is not in vain in the Lord. How abundantly was the Shunamites kindness to the Prophet Elisha recompensed? 1. By the gift of a Son after long barrenness. 2. By restoring her Son to life again (2 King. 4.16.) 3. By fore-warning her of a famine approaching (2 King. 8.1.4.) 4. By directing her to the King, in such a season that she recovered her Land; so good it is to have an interest in the Prayers, and affections of Gods Messengers.

This Duty though excellent, yet meets with much opposition; though it be well-pleasing to God, yet it is unpleasant to most men; which hath made them invent so many shifts and excuses to save their purses. As,

1 Obj. I have a Family, a Wife, Children, Servants, and Kindred to provide for, &c.

Answ. 1. Wicked men are called absurd, unreasonable men (2 Thes. 3.2.) and not without reason, for see what illogical Logick they here produce; because men have Families to provide for, therefore they cannot, or rather, they will not do good to any other. We read of many that had great Families, and yet were very merciful men, as Abraham, Iob, David. p. 38The Macedonians had Families to provide for, yet they releeved others beyond their ability (2 Cor. 8.3.) though they had but little themselves, yet out of that little they were willing to give somewhat.

I have read of one Mistris Owen of Islington that had two and twenty Children, yet in her life-time shee built an Hospital, and gave fifty pound per annum to it; she built a Free-School, and gave a good stipend to it, and gave two thousand and five hundred pounds to other pious uses. The Lord Harrington had but one thousand pound per annum (which was but a mean estate to maintain a Lord and his followers) yet out of that hee spared one hundred pound per annum for pious uses.

2 By discreet giving, you provide Gods blessing for your Children, which is the best portion, Psal. 112.2, 3, 5.6. as you have succoured others, so God will raise up some to succour yours; David speaking of his own experience, tells us, that he never saw the righteous forsaken, nor his seed beging their bread, Psal. 37.25. such giving is no hindrance to us or ours, but brings a blessing on what we have. Hence the Lord commands his people, to leave some gleanings for the fatherless and the widow; Why so? That God may bless thee in the work of thy hands, Deut. 24.19, 20. all thy carking and caring is but lost, if God give not his blessing; many have scraped abundance of pelf together for a prodigal Heir, that hath in a trice consumed all. Men know not who shall bee their Heirs, the riches of the wicked are laid up for the just, yea many times a mans enemies have been his heirs.

3 Many are single, and have no Families to provide for, and yet are as hide-bound to any pious uses as any others; and therefore this is but a meer pretence and fig-leaf to hide their miserable mindes withall.

2 Obj. I have nothing to give but what I get by my labour?

Ans. The Apostle expresly commands such to give, Ephes. 4.28.See Master Iacombs Serm. on Mat. 5.7. p, 25, &c.Matt 5:7 Hast but a farthing? give that; the poor Widow that had but two mites, which make a farthing, is commended by him, who looks not so much at the gift, as at the good will of the giver, Mark 12.41, 42, 43. if we have but an handful of Meal, and a little Oyl, yet Gods Elijahs must be releeved p. 39with it, 1 King. 17.12. All that doe not receive should give, the Servant, the Day-laborour, the Artificer, &c. should spare somewhat for the poor, the Servant that hath none to maintain but himself, may better spare somewhat for the poor than many House-keepers.

2 If God have not given thee ability to doe good,Deus co…onat volunta…m ubi non invenit facultatem. Aug▪ yet if thou hadst means wouldst thou bee liberal? why then know, that if there be in thee a willing mind, God will accept of the will for the deed, and of the Affection, where there is no ability for present Action; and if thou hast nothing else, yet Da lachrymalam, give a tear.

3 Obj. The Poor have many faults, they are lewd, and lasie, unworthy, and unthankful, and can scarce afford us a good word for all that we doe for them?

Ans. And hast thou none? Poor folks faults are easily seen, but men may see greater (if they will) in their Accusers, as Pride, Prodigality, Malice, Cruelty, Hard-heartedness, &c. It is the Poor, and not the sins of the Poor that they hate, for they can love Rich men that have worse sins in them than the poor have. Now, true hatred is against the whole kind, he that truly hates sin as sin, hates it where-ever he sees it, be it in the rich as well as in the poor, so that this is but a pretence to save their money.

2 Grant that they be unthankful, disobedient, &c. yet are not we so unto God? now if God feed us, though wee walk dis-ingeniously towards him, why should we harden our hearts against our poor brother?

3 We give, Non homini sed humanitati, non peccatori sed pauperi, We give not to the wicked man, to uphold him in his wickedness, but to supply his present wants.

4 Though their tongues should curse thee, yet their loyns will bless thee, Iob 31.20.

5 It is for Pharisees to look for the praise and thankes of men here, Gods people must look for their reward in heaven. This is our Seed-time, and though our Seed bee now buried, yet then it will arise: and though men thank us not now, yet then we shall have thanks before Men and Angels, our secret love and obedience shall have open acknowledgement and recompence, Christ himself will bee our Encomiast then, Mat. 25.34, 35, 36.

p. 406 Their unthankfulness hurts themselves, not us; it is their sin, not thine. Wee must not fayl in our duty because they doe in theirs: Another mans Sin will not excuse mine. We may not be uncharitable because they be unthankful.

7 It is a good sign that our charity is sincere, when wee can give to those that revile us, and behave themselves unthankfully towards us. To give to those that give to us, Heathens will doe so; but to bless such as curse us, and feed such as hate us, and so overcome evil with good, this is truly Christian, Rom. 12.21.

8 Suppose they be wicked, yet giving may better them, and thy kindness may melt them, and heap coals of fire upon their heads. The way to break a Flint is to lay it upon a soft pillow, Rom. 12.20.

9 Though some poor people be wicked and unthankful, yet all are not so, we may not therefore punish all for the fault of some.

4 Obj. I see many rich men give little or nothing, and therefore why should I give?

Ans. 1. Few rich men are saved, Not many mighty, not many noble; some, but not many great men, are good men. We must therefore live by Rule, not by Example, especially of rich cormudgeons, who had as leive part with their blood as part with a penny to a pious use. Now the rule is, that all who are of ability should give, and shew compassion to their brethren, Zech. 7.9. 1 Cor. 16.2. Let every one lay aside somewhat for the poor, as God shall prosper him, the command is universal, without exception or restriction. Rich men indeed, who abound with worldly goods, and have not only for necessity,foreign praecipe, denuntia, Command and charge them in the name of the most High, &c. but variety and superfluity, those have a strict and severe charge given them, to be rich in good works, ready to distribute, willing to communicate (1 Tim. 6.17, 18.) now some rich men are rich in good works, as Abraham, Iob, Zacheus, Cornelius, &c. and if you will needs follow rich men, follow the best, and honour the Lord with thy riches, and doe good with thy goods, remembring how uncertain they bee, (1 Tim. 6.17.) they have wings, not of a Sparrow, but of an Eagle to fly aloft from us, Prov. 23.5. improve them therefore to spiritual advantages whilst you have them, for as the ungodly poor are the most miserable, because they are p. 41doubly poor,Divitis superflua pauperi sunt necessaria, aliena retinet, qui ista tenet. Aug. in Ps. 147Ps 147 both in soul and body; so merciful rich men are most happy, because they are doubly rich, viz. in wealth and good works. Besides, God hath given the poor a kind of interest in the rich mans store, Non jus proprietatis, sed charitatis, Hee hath a share in them though he may not be his own carver, Prov. 3.27, 28. With-hold not good from him to whom it is due; that is, from thy poor Brother. When thou seest any in greater necessity than thy self, thou must to thy power succour them. The Macedonians themselves were but poor, yet when the Church was in distress, they gave beyond their ability. Many have been poor in goods, yet rich in good works; Christ himself in respect of Temporal riches was poor, he had not a house of his own to dwell in (Matth. 8.20) no Lands nor Livings, yet was he mindful of the poor, and gave bountifully to them, for he had a bag to succour the poor withall,In dando, animi qualitas potius spectator, quàm eleemosynae quantitas. Ioh. 13.29. The poor Widow gave all her substance, and is highly commended for it, for God looks not so much at the gift as the sincerity of the giver; hence shee is said to have given the greatest gift, because she gave it out of an enlarged, liberal heart; others gave out of their superfluity, but she out of her penury gave all that shee had, and so rested solely and singly upon the Promise; Iohn Baptist commandeth him that hath two Coats, not only he that hath four or five, to part with one to the poor, Luke 3.11. yea our Saviour calls sometimes for a cup of cold water, which puts us to no cost of heating (Mat. 10.41.) which takes off all excuses whereby men would exempt themselves from giving.

5 Ob. I pay my Assesments to the Poor, and what would you have me doe more?

Ans. The vilest of men pay what the Law compells them to give, but Gods people must do more than others. There are many modest poor House-keepers which have more need then many which the Law provides for; we must not therefore confine our selves to the Law, but as occasion requires, we must lend freely, help to redeem Captives, to raise poor men that have losses by fire, shipwrack, or that have a great charge of children; we must help to train up poor ingenious Children in Learning, and honest poor Couples that marry in the Lord, &c.

p. 426 Obj. I must provide against old age, sickness, &c.

Ans. True, in a moderate way you must do so, as Ioseph in the years of plenty did lay up against times of scarcity. But to provide excessively by Usury, cruelty, and un mercifulness to the poor, this is to provide a Curse for thy self, and not a blessing. By this means thou deprivest thy self of Gods provision; for as when we revenge our selves, God will not plead our Cause, so when we cark and care, and think by our own excessive, disfidential providing to help our selves, we undoe our selves, for God will leave us to our selves.

7 Obj. Wee pitty the Poor, and love them, we never took any thing from them?

Ans. Dives who is now in Hell did not rob Lazarus, but because hee did not releeve him he was damned; so those reprobates, Mat. 25 42, 43.

2 Many doe hate the Poor, and tyrannize over them, and if there be so much love in their hearts,See many more Cavils answered in Mr. Bernard of Batcombes Treatise of Charity, chap. 24. p. 434. and Mr. Capel on Tentat. Part. 3. Sect. 8.…, 3 29, &c. how comes so little to appear in their lives. He that hath a loving heart will have a bountiful hand, for love is bountiful, 1 Cor. 13.4. it is in vain to boast of love unless we shew it in our works, Iam. 2.16. 1 Ioh. 3.17, 18.

Now did men but consider who it is that askes, and what an honour it is to be his Almoners, and what profit comes by so doing, they would never excuse themselves as they doe, from this eminent duty.

We therefore that are the Ministers of Christ, observing the backwardness of our people to this necessary duty, should get the words of the wise, which are as Goads to rouse men out of their security; neither is it sufficient that wee only preach and press the duty, but we must (in our spheres and places) see that those precepts be put in practice according to the mind of Christ; the Deacons and Collectors must gather it, yet the Minister by counsel and advice should see to the right distributing of it. Hence the Apostles call upon Paul to remember the poor, which thing (saith he) I was diligent to doe, Gal. 2.10 neither is it sufficient that wee direct our people, but by our Practice also we must lead them the way; so did Paul, himself did minister to the Saints at Ierusalem, (Rom. 15.25.28.) he doth not put off the duty to others, but himself leads them the way. People look more what wee p. 43doe, than what we say. Then we may preach and press it with more zeal and confidence on others, when we our selves doe goe before them in the duty, else they will quickly upbraid us, with a Thou that teachest another to be merciful, art thou unmerciful? Hence the best of men only have been the greatest pressors and promoters of this duty. How oft doth Solomon the wisest of men, by Precepts and Promises quicken us to this duty, Prov. 11.24. & 19.17. & 22.9. & 28.27. Eccles. 11.1, 2. and Christ himself, a greater than Solomon, did both by Precepts, Promises, and Practice, incite his Disciples to this duty, Matth. 5.7.42. & 19.25. & 25.34, 35. Luke 11.42. & 12.33. Acts 20.35. How oft did Paul press this duty upon the People in all his Epistles, 1 Cor. 16.1, 2. & 2.8.7. & 9.5. Heb. 6.10 & 13.16.? and gives a strict charge to Timothy (1 Tim. 6.17, 18.) that he charge those that are rich, to be rich in good works. And the ancient Fathers the better to excite their people to works of Mercy, have written whole Books in the praise of it.

But since God looks more at the manner than matter of our duties, and loves Adverbs (as Austin hath it) better than Adjectives, hee lookes not so much quam bonum, how good the thing is, as quam bene, how well we doe it. I shall therefore give some directions for the right performance of it; for, Modus rei cadit sub praecepto, God hath prescribed the manner, as well as the matter of our duties, according to that old saying, Est modus in dando, quid, cur, cui, quomodo, quando.

Now he that will give Rightly, must Give

1 Beleevingly.

2 Cheerfully.

3 Righteously.

4 Sincerely.

5 Speedily.

6 Sensibly.

7 Largely.

8 Discreetly.

9 Constantly.

1 VVe must give beleevingly, for without faith it is impossible to please God; our persons must please before our performances p. 44can be acceptable, God had first respect to Abel, and then to his Offering: A wicked man may give an Almes, and doe an act which is materially good, but as it comes from him who is in rebellion against God, it is odious to him; for the sacrifices of the wicked are an abomination to the Lord. To make an action Morally good, three circumstances must concur. 1. The man must be Righteous, he must have both an imputed and imparted Righteousness. 2. He must doe righteous things. 3. He must doe them righteously. Hee must be a Beleever, that will be a right Almes-giver, for it is not the Almes of every one, but of a **See Mr. Watsons Plea for Almes, p. 61beleeving Abraham, Iob, Zacheus, Barnabas, &c. that is pleasing unto God. 2. Get faith to beleeve the Promises. God hath made many precious Promises to the merciful, it is meer unbelief that makes men question the truth of them, and this distrusting of God is the very root of all that unmercifulness that is in the world; if men did but beleeve that for one corn which they sow they should have an hundred, and that if they give rightly to the poor they should never lack, men would not sow so sparingly as they doe; get faith in the Promises, and this will loosen your hearts from these low enjoyments. Hee is rich who hath interest in the Promises, though hee hath nothing else in the world, for they are virtually every thing, they are better than money in our Purses, or bread in our Cupboards. Shall the Husband-man Plow, and Sow, in hope of a doubtful Crop, and the Merchant venture thorow many dangers at Sea, for uncertain Riches; and shall not wee venture to give, who are promised a sure reward?

2 Give cheerfully; God loves a cheerful giver, hee prefers the willingness of the mind, before the worthiness of the gift, 2 Cor. 8.11, 12. we must be ready to distribute, willing to communicate Rom. 12.8. 1 Tim. 6.18. Free-will-offerings are most pleasing to God. that is the best Honey which flowes from the Comb without crushing, and the best Wine which comes from the Grape with least pressing. We should rejoyce when God calls us to works of Mercy, and honours us so farre as to be his Almoners upon earth; when men give grudgingly, and unwillingly,S… panem dederis tristis, & panem & praemium perdidisti. Aug. and give Panem lapidosum, a bit and a knock, they loose their almes. Unwilling obedience is no obedience, it must not be forced from us by Law, but flow p. 45from love, we must not only doe mercy, but love mercy, Micah 6.8. Love is a bountiful affection, it thinks it can never doe enough for the party beloved; it is the weight which sets all the wheels of the Soul on going. When David had set his affections on God, then he thinks all the thousands that he gives to be as nothing, 1 Chron. 29.3. Many give, but it is with much calling upon, and importunity, it should come like water from a Spring, freely and fluently, and it comes like fire from a flint, with much knocking; it comes from them as if you pluckt a Rib, a Leg, or an Arm from them. They should speak comfortably to the poor, and they give them hard words, and ugly looks, and so marre all.

3 Give Righteously; as we must love Mercy, so wee must doe justly, Micha 6.8. we must give of our own goods justly gotten, not by oppression, theft, usury, &c. it must bee Thy bread (Eccles. 11.1.) and not stollen from others by any indirect courses, God hates **See Dyke on the Deceits. of mans Heart, chap. 16. p. 209. & Mr. Iacombs Ser. on Mat. 5.7 p. 33. & Aquinas. 2 a. 2 ae. q. 32. Art. 7.Matt 5:7robbery for burnt-offerings, Isa. 61.8. wee may not rob Peter to cloath Paul, but if thou wilt honour the Lord, let it be with thy own riches, Prov. 3.9. so did Zacheus, the one half of my goods, not of another mans doe I give to the poor, Luke 19.8. Iob warmes the poor with the fleece of his owne flock, Iob 31.20. Goods ill gotten call for Restitution, not for distribution. Our Almes must be not only Works of Mercy, but also of **Minuitur census, sed augetur justitia; laudas mercatorem qui vendit plumbum, & acquirit aurum, & non laudas mercatorem qui erogat pecuniam & acquirit justitiam? Illud minuitur quod relicturus es, illud augetur quod in aeternum possessurus es. Aug. in Psal. 111.Ps 111Righteousness. Hence works of mercy are frequently called Righteousness, (Psal. 112.9. Prov. 11.18. Dan. 4.27.) not only because it is just and righteous that we should part with some of our wealth to the poor, but also because it must be given of goods rightly gotten, and therefore those cruel men that rack Tenants, and inclose Commons to themselves, that oppress the Poor, and then when they dye build them an Almes house; that steal the Goose, and then stick down a Feather; both they and their gifts are an abomination to the Lord.

4 Sincerely; not for any by or base ends, of Pride, Vainglory, Merit, or to be seen of men, but singly and sincerely that God may be glorified, Matth. 5.16. & 6.1. to 5. it is p. 46the end that makes or mars an action,An act that is materially good, yet may bee formally evil, if not rightly circumstantiated. it is this that doth denominate; let the work be never so good, yet if the end bee Self, all is lost. The Pharisees did much▪ yet because they sought themselves, and not Gods glory, they lost the true reward. Give secretly, let not thy left hand know what thy right hand doth; the more we conceal our almes here, the more apparent will they be made at that great Day. Let us take no notice what we have given, how much, how oft, or to whom; let it content us, that though we forget our good works, yet God doth not, but our Father who sees in secret hee will reward us openly. Let us therefore give in simplicity of spirit, (Rom. 12.8.) without any thoughts of merit, for what wee give is Gods,See Willets Synopsis, Pap. contro. 19. Q. 1 p. 1065. Edit. ult. not ours, it is of his own that we give unto him, 1 Chron. 29.14.16. Heaven is Christs Purchase, and not ours, Rom. 6. ult. it is a gift, and what more free than gift?

5 Speedily. A little given in time may doe more good than much given afterwards;I… nullo gloriandum est quoniam nihil est nostrum. Cyprian. delay is a kind of denial, and therefore we are commanded to be ready to distribute, and if wee can releeve our Brother now, we may not say to him, Goe, and come again to morrow, Prov. 3.28. we know not what a day may bring forth,Multa eadunt inter calicem supremaq, labra. many things fall our between the cup and the lip; the man may be dead, or we may be disabled for giving. Croesus to day, may bee Irus to morrow; or the man may be put upon some desperate course of stealing, &c. when by seasonable giving we might have prevented his ruine. We should prevent mens sutes with our readiness, and not cause the eyes of the Widow to fayl with waiting, Iob 31.16. as the Sun communicates its Light freely, and God prevents us with his blessings, often giving us before we ask (Psal. 21.13.) so should we deal with our poor brother.

Gratia ab officio quod mora tardat abest.It is irksome to an ingenuous nature to stand craving and begging, and the Gift looseth a great part of its grace when we put off the Suppliant with delayes, such deferring, torments the soul, and makes it sick, Prov. 13.12.

They also that put off giving till they dye, are much to bee blamed, those are men of good wills, but bad deeds; when they can keep their riches no longer, then they will give somewhat, not out of love to God, but for fear of Hell; as the Merchant doth cast his Goods into the Sea in a storm, for fear of drowning.

p. 472 How dost thou know whether thou shalt have a heart to give, many that have wanted a hand in their life-time, want hearts when they come to dye, as we see in churlish, hardhearted Nabal, 1 Sam. 25.37, 38.

It will be our wisdome therefore in our health, and wealth, whilst we have time and opportunity to doe good to all, Prov. 3.27, 28. Gal. 6.10. it is good to make our own hands our own Executors, and our own eyes our own Over-seers; and not leave our substance to be disposed of by those who may sell it, misplace it, and abuse it.

2 Every thing is beautiful in its season, but our life-time is the fittest season for giving, whilst wee are full, and have somewhat to give, and whilst our brother wants. Almes is compared to sowing (Psal. 112.9.) now the Husband man is very careful to observe the fittest season for the Seeding of his ground.See Mr. Watson on that text. He that puts off his works of charity till death, is like the man that puts off his sowing till Harvest-time, when he should reap.

3 It is more pleasing to God, and a more infallible evidence of a strong faith and affiance in him. God loves those best that trust in him most; now when a man can in his life-time part with his Goods to glorifie God, it is a good sign that he rests only upon Gods Promises and Providence, and not upon Creature-comforts. Let us then imitate the righteous man, who is ever merciful, and lendeth (Psal. 37.26.) a wicked man may be sometimes merciful, or doe an act of mercy, but he is not constant in the duty, but usually puts it off till death; now as late repentance is seldome true, so Eleemosyna sera est raro vera. To quicken men to doe good in their life-time, I shall set down a notable president in our owne times, of one Mr. Iones a Citizen of London, who in his life-time gave above seven thousand pound amongst his poor Kindred, and fifty pound per annum to a Preacher at Monmouth, where he was born, and caused a house to bee built there with all convenient necessaries fit for a godly Minister. He erected a Free-school there in his life-time, and also built a fair house for the School-master, giving fifty pound yearly to the head School-master, and thirty pound per annum to the Usher for ever.

Hee also built an Hospital in the same Town (16…0) for p. 48twenty poor people, allowing every one a Gown yearly, and two shillings six pence weekly, and gave about two thousand pound more to finish the work.

By his last Will and Testament hee gave five thousand pound, to be disbursed for the maintenance of a Preacher at Newland in Glocester-shire, and certain poor in that Parish.

He gave to the Company of Haberdashers in London, one thousand four hundred pound for the support of the Poor of that company. He left six hundred pound, and a fair house in the City of London, to bee distributed amongst the poor Preachers in England. He gave to the Hospitalls in England five hundred pound. To the poor in Stoade, two hundred pound.

To the poor in Hanborough one hundred pound.

To the Company of Haberdashers by way of thankfulness for their care taken, and to be taken, in the right managing of these acts of charity, he gave a considerable sum.

I have mentioned this at large, to shame the rich men of this age for their coldness, and aversness to works of Piety. VVhere, oh where shall we find such Ioneses as this! He gave pounds,See more presidents, in Willets Synopsis, Pap. p. 1220. Edit. ult. we give not pence; he gave thousands, we give not hundreds; hee erected Schools, and Hospitalls, he promoted Preachers, and Piety; when we are ready to pull down all. The zeal and piety of this good man will rise in Judgement against the Luke-warmness, and impiety of the men of this Generation.

6 Sensibly and compassionately, with a tender, pittifulsympathizing-heart. We must not only pour out our riches,See Mr. Iacombe his Ser. at the Spittle, on Mat. 5.7. p. 5.6.Matt 5:7 but our souls to the poor, Isa. 58.10. we must have a sight and sence of their miseries within our selves, considering that they are flesh of our flesh, we are all of one and the same bloud, Isa. 58.7. Acts 17.26. as good hands made them as made thee, and as great a price was paid for their Redemption; and though thou mayest be his superiour in Temporals, yet he may excel thee in Spirituals, in faith, obedience, humility. Great reason therefore that we should put on bowels of mercy, i. e. all sorts of mercy, to soul, body, estate; give, lend, visit, cloath, counsel, comfort, and doe all that in us lyes for them, Coloss. 3.12. The good Samaritan when he saw the misery of p. 49the man that fell amongst Theeves, hee took compassion on him, Luke 10.33. Iob wept for those that were in trouble, and his soul was in heaviness for the poor, Iob 30.25. let a man give never so much, if he doe it with an upbraiding, insulting, and not with a compassionate spirit, it is abominable. It is a greater mercy to have a compassionate heart, than it is to give an Almes. A wicked man may give some of his Goods, but a compassionate man gives some of himself. To move compassion in us, 1. Let us put our selves into their cases, and make them our own. 2. Make use of thine Eye, that is one great means to work upon the heart; observe their poor fare, their tattered cloathing, their cold lodging, and feeble bodies. The Samaritan saw the Wounded man, and then hee had compassion on him;See this Point inlarged upon by M. N…hem. Rogers in the Good Samaritan, p. 112, &c. Christ saw the People as Sheep without a Sheperd, and had compassion on them. By this means we shall the better know the necessities of the poor, and how to suit our almes to their wants. This will make us thankful when we see how others lye on Straw, drink Water, want Cloathes to their backs, and bread for their Bellies, &c.

7 Largely, and liberally. As Araunah gave to the King like a King, so should we give bountifully to works of mercy. A mean man must be frugally liberal, a man of an ordinary estate must be moderately liberal, but a rich man must be magnificently liberal, especially in great and extraordinary cases. A Christian must bee a man of a more excellent spirit, (Numb. 14.24.) not of a sordid, low, ignoble spirit. Almes is compared to Sowing, which usually is done with a full hand; to encourage us, the Apostle adds a gracious Promise, that if we sow liberally we shall reap liberally, 2 Cor. 9.6. we should therefore abound in this work of the Lord, and bee merciful, not as Abraham, or Iob were merciful, but as our heavenly father is merciful. Now the Lord abounds in mercy to us, and so should we in our degree to others. We should not confine our Almes to an Easter-day, or a Christmas-Eeve, or a Communion-day, but be ready on all occasions for the duty; we should not give a penny, but a portion to the poor, Eccles. 11.1, 2. Cast thy bread; that is, **Visito, …, …, redimo, tego, colligo, condo. Ad corpus. Consule, castiga, solare, remitte, fe…, …. Ad … referuntur. Aguinas secunda, secundae, q. 32. art▪ 2. ….all things necessary p. 50for thy poor Brothers support, cast it franckly and freely without grudging or repining at him; but then it must bee Thy bread, got by thy lawful labour; cast it on the Waters, that is, upon the Poor, and though it may seem to be lost, as that which is thrown down the River, yet after many dayes wee shall find it. 1. Sometimes in this life we shall have an hundred fold. The Shunamite that entertained the Prophet had a Son. The Widow of Sarepta by succouring the Prophet had an increase of her Oyl. 2. Sometimes to the Posterity, when the fathers dead, then the Child hath favour shewed him, Psalm 112.3. 3. Sometimes not till the Resurrection, Luk. 14.13 we should therefore give a portion to seven, and also unto eight; that is unto many, for Bonum quo communius eò melius, the more communicative our goodness is, the better.

Obj. But we know not what evils may come upon us, and therefore we will save?

Sol. Nay therefore give (saith Solomon) whilst thou hast any thing to give, before all be gone, for thou knowest not what evils shall be upon the earth. Sad times may come, and then those that have been bountiful to others, shall finde bounty from others; and as they have meted to others, so God will raife up some to mete unto them again. Wee see the Wheel turns round, and those that have been on the top, as Bajazet and Belisarius, have been brought to the bottom; we should therefore improve our Talent while we have it, to our Masters praise. God hath much dishonour done him by miserable, unmerciful men; we should help to take off those dishonours by our pious, merciful, and munificent walking; they instead of giving bountifully, give basely to the poor, mouldy-bread, stinking meat, that one would scarce give to Doggs; yea their horses many times have more and better Corn than poor wanting Christians. If base offerings were abhorred of Davids soul, how much more are such sordid gifts abhorred of Gods soul.

8 Discreetly, according to our estate and abilities, and proportionable to our neighbours necessities. Rich men must give like rich men, and poor men must doe as they can. Thus, Acts 11.29. when the godly were in distress,Non debent effundi opes, sed …. Ambros. the Church resolves to send them relief according to their ability. We must so give to one, that we doe not disable our selves from giving p. 51to others. Though few offend on this hand, yet it is better and safer offending in the excess and giving too much, than too little. The Macedonians are commended for giving beyond their ability, 2 Cor. 8.3. The poor Widow had rather want her self, than bee wanting to others; and in the Primitive times they sold all that they had to supply the Churches necessities, Acts 2.45. & 4.34. But ordinarily the measure of our almes must be regulated according to our estates; this is to order our affairs with discretion, Psal. 112.5. according to the ability wherewith God hath blest us, we must lay aside somewhat for the poor, 1 Cor. 16.2. Divines conclude, that the tenth part of our comings in ought to be set apart, by way of thankfulness for pious uses; upon this account Iacob vowed the tenth to God, Gen. 28. ult. Hence we read not only of the Levites Tenths, but of Tenths for the Poor, (Deut. 14.28, 29.) and to these Tenths the text alludes; and if the Iewes who had so many Sacrifices to offer, and Tenths to pay, yet must give another Tenth to the Poor; shall not wee that are freed from those Ceremonial burdens, be much more bountiful?

2 Wee must be discreet,Benesaeiendum est omnibus, secundum tamen debitas losi & temporis circumstantias. Aquinas secunda secund…, q. 31. art. 2. in respect of the persons to whom wee give; though we are bound to give to all that are in extream necessity, Luke 6.30. Give to every one that asketh, viz. if he be truly in need, and thou art able to releeve him. But especially we must succour the godly poor, and communicate to the Saints necessities, Gal. 6.10. we must give unto them Majore affectu & effectu, with greater love, and greater bounty; Ioseph shewed kindness to all his Brethren, but Benjamin whom he loved had a five-fold mess. Those are near and dear to God, and so they should be to us. They oft meet with hard usage from the world, and therefore we are commanded to supply (what in us lies) their necessities, Rom. 12.13. Next to those our poor Kindred, and the poor of our own Town must be releeved, Deut. 15.7. and then Strangers, though they be farre distant, Gal. 2.10. yea enemies, if they be in want must be fed by us, 2 King. 6.21, 22. Mat. 5.44. Rom. 12.20.

Only such as are lusty, wandring Beggers, that are able to work, but are lazie and will not, wee must take heed of releeving such, unless they bee in extream necessity, and p. 52that with admonition. There are two sorts of Poor in the world,

1 Impotent Poor, of Gods making.

2 Impudent Poor, of the Devils making.

Pasce fame morientem, quia si non paveris occidisti. Ambros.1 Impotent poor, when God by Sickness, Fire, Shipwrack, Persecution, great charge of Children, Old age, &c. such poor whose work is done, must bee succoured by us, Levit. 25.35.

2 But Impudent poor, who are talkative, brazen-faced, idle, dissolute, and disordered; correction is the best almes for such as can work and will not. A rod is fittest for the back of such fools.

1 God hath expresly said, He that will not labour shall not eate; it is not, he that is sick and cannot, but he that is able and will not labour shall rot and perish, 2 Thess. 3.10. Prov. 20.4.

2 Such as maintain them in this idleness sin against the good Lawes of the Land.

3 Against the Law of Nature, which teacheth every man by his industry to provide for his own.

4 They are Theeves, and eate up that which should maintain the true poor.

5 By a constant releeving of them, you maintain them in their idle trade, harden them in their sin, and so become accessary to all their abominations.

6 The Godly that have been very tender to other kind of poor, yet have been very terrible to these. Iob that was eyes to the blinde, yet made these to run and hide themselves, Iob 30.3, 4, 5. Paul condemns them for their disorderly walking, and commands us to with-draw from such. 2 Thess. 3.6.10.14. They are the Devils Nursery, and Seminary, out of which hee chuseth some for Theft, some for Bastards, some for Murderers, and all manner of villany. Hence Plato (one of the wisest Heathens) allowed not any Beggers in his conceited Common-wealth, as being a great blemish and dishonour to it.

3 We must be discreet in shunning the causes of Poverty, which disable us from works of Mercy.

The first is Idleness, this wasts and consumes the estate, so that in a short time a man cannot help himself, much less others. p. 53Idleness and uncharitableness were Sodoms Sins, Ezek. 16.49. the vertuous Woman is commended for her liberality to the poor, but what inabled her for it, why shee seeks for Wool, and Flax, and worketh willingly with her hands, Prov. 31.13, 14, 20.

2 Intemperance, in eating, drinking, pleasures, and pastimes, &c. when men shall give five pound for a Dogge, ten pound for a Hawk, twenty pound for a Horse, and forty pound spent on a Whore, and hundreds in Drink and Tobacco, when men shall thus make provision for the flesh to fulfill the lu…ts of it, no wonder if such cannot help others, when they have beggered themselves, Prov. 21.17. & 23.21.

3 Familiarity with lewd Women, The Harlot will bring a man to a morsel of bread, and will quickly root out all a mans increase, Iob 31.12.

4 Pride, when ordinary building will not serve, sumptuous building breeds sorry-house-keeping; So pride in Apparel eates up charity; when men have such large Items for Silk, for Satten, for Laces, for Ribbands, &c. when men shall carry Woods and Lordships on their backs, no wonder if they have nothing for the poors bellies. As B. Iewel complained sometimes, that he had no Benefices to bestow on good men, for Capon his Predecessor had devoured them all; so these have nothing for the Poor, for Dr. Pride hath devoured all.

5 Rash Suerti-ship hath disabled many, and therefore Solomon so oft cautions us against it, Prov. 6.1, 2, 3. & 11.15.

9 Give constantly. In the morning let us sow our Seed, and in the evening let us not hold our hand. Let us never bee weary of well-doing, for in due time we shall reap if we faint not; so long as there are poor to be releeved, and we have goods to releeve them withall, we should be distributing amongst them; now the poor we shall have alwaies with us, so long as the world endures, so long the poor shall endure, and therefore we must still be sowing. As God is alwayes succouring us, so should we alwaies be succouring our Brethren. As he renewes his mercy to us every morning, so should we renew our bounty; we must ever be following that p. 54which is good, 1 Thess. 5.15. Iob was addicted to it from his youth, and in his old age he practised it, Iob 31.18. As the Husband-man thinks it not sufficient that hee hath sowen his ground in former years, but he continues his sowing to the end of his dayes; so must wee in this Spiritual sowing, our last dayes must be our best dayes, and our works more at the last than at the first, Revel. 2.19. Constancy is one ingredient that helps to make an action Morally good: It must bee done Scienter, Volenter, Constanter; first we must know our duty, and then perform it cheerfully and constantly; and this serves to distinguish between the charity of the Hipocrite and the godly, the one gives by starts and fits, when the wind of praise, and the weight of profit moves them; but the righteous doth righteously at all times, and that from a Principle of life, and habit of grace within.

Hee that would see more, may peruse Drexelius De Eleemosyna, Taffin on Amendment, p. 121, &c. Synopsis Purio…is Theolog. Disput. 37. p. 473. Trapp at the end of his Comment on N. T. p. 1049. folio, Clerks Mirrour, chap. 19. p. 63. folio, Mr. Wheatly's Poor mans Advocate, Dr. Harris on Matth. 5.7. Perkins Cases of Consc. lib. 3. c. 5. p. 143. &c. folio, Church his Treasury, p. 283. & Miscellanies, p. 87. Byfields Marrow, p. 584. Capel on Tentat. p. 319. Mr. Iohn Downams Plea for the Poor. Mr. Bernard of Batcombs VVay to Good VVorks, Watsons Serm. on Psal. 112.9. Greenhil on Ezek. 16.49. & instar omnium Binchius mellificium Theolog. Loc. 15. p. 230. pars 3a. Mr. Iacombs Ser. at the Spittle, on Mat. 5.7.