The Good Samaritan, Part 17
He had Compaſſion] Text.
His very intrals were affected, for ſo the word imports even an affection comming from the bowells or inward parts of the heart, much like to that of a mother grieving for the miſery of her chi…d, Iſay. 49.15.
So it is ſaid of that woman who contended before Salomon for the living child, 1 King. 3.26. She would not endure that the child ſh uld be divided; for (ſaith the Text) her compaſſion was kindled, her bowels were mooved and did burne and yearne within her. And Gen. 43.30. we read that ſuch was Ioſephs affection towards his brother Benjamine. Auſt. de Civ. Dei. l. 9 c. 13.Accordingly Saint Auſtin defineth Mercy to bee a fellow feeling in our hearts of anothers miſery: And Gregory ſaith, it hath the denomination and Etimology a miſero corde, from a miſerable and woefull heart; becauſe as often as wee behold a ma… in miſery, the minde (through commiſeration being touched with griefe at his miſery) doth,foreign from foreign mi ſereor, as it were, Cor miſerum facere, vexe and torment the heart with a ſympathy and a fellow-feeling of his miſery.
And indeed there is a two-fold branch of Mercy; the one is referred to the mind and heart, properly called Miſericordia, pitty, or compaſſion: the other to the word or work, called Miſeratio, Bounty or Beneficence. They thus differ, ſaith Hugo: Miſericordia eſt quaſi fons in affectu, miſeratio quaſi rivulus in effectu. The firſt is as the Fountaine in the heart and affection; the other as the River flowing forth to outward action, ſo we ſee in this good Samaritane: From whoſe Example firſt wee learne.
Doct. To be tenderly affected towards the afflicted, and ſo touched with the ſight of others miſeries as if they were our owne, Rom. 12.15, 16. Col. 3.12. Heb. 13.3. 1 Cor. 11.25. Examples ſee, Neh. 1.4. Dan. 10.2, 3 Exo. 2.6. 2 Sam. 11.10.
Reaſon. Humanity requires it: Every creature will commiſerate ſuch of their kind as be in miſery; if a Swine be lug'd all the reſt of the company will (in their kind) condole: If a beaſt be ſlain and the blood ſpilt, another of that kind ſpying it, will ſcrape Earth upon that blood, bury his fellow, and ſolemnize his Funerall with a kind of lamentation over him:Homo ſum humanū a me nibil alieaum puto, Teren. And doth not humanity much more teach us to pitty the ruins and miſeries of other men, Iſa. 58.7.
2. Chriſtianity much more enjoynes it: And that Firſt, from the conſideration of our owne frailty, Heb. 13 3. Secondly, from the conſideration of our neere community, Rom. 12.5. 1 Cor. 12.
Vſe 1 Such then tranſgreſſe, who inſult over their poore brethren in their miſeries, perſecuting them whom God hath ſmitten, Pſal. 69.26▪ dealing hardly with thoſe who are afflicted (as Shimei did with David) drawing blood from the back, which was yet blew with the ſtroakes of the Almighties hand: So the Edomites in the day of the deſtruction and captivity of Iudah; (as we read in Obadiah) or like Ioſephs brethren, when they had caſt him into the Pit, They ſate downe to eate bread and to bee merry, Geneſis 37.25.
Vſe 2 They alſo are to be leſſon'd who (though they afflict not yet they) affect not; they do not ſympathize and condole with the miſerable, ſo as to be poore in their poverty, ſicke in their ſickneſſe; they judge not their brethrens caſe as if it were their owne. Carkaſſes of Chriſtians there are many; unbowelled perſons,Dolendus magis es ſi non doles, Bern de conſid. l. 1. & m…d. c. 12 who are worthy to bee bewailed for not lamenting the ſtates of thoſe who are to be lamented, as Saint Bernard ſpeaks.
Vſe 3 But be we all exhorted to this duty. It is but a rotten or dead limbe that feeleth not, when the head (or ſay it be the heele) is hurt. As Saint Auſtin ſpeaketh on, Pſalme 130. Such want naturall affection; and that Saint Paul makes a note of one given up to a reprobate mind, Rom. 1.28, 30.1 Iohn 3.17. Saint Iohn concludes the point; as we therfore deſire aſſurance of Gods love, ſhut not up the bowells from our Brethren that are in need.
Objection. Say a man ſuffers for his evill deeds, are wee in ſuch a caſe to bee affected with his ſufferings?
Reſpon. In the ſufferings of ſinners, if we look upon the glory of Gods Juſtice and the fruit therof in regard of the good to others, ſo we are to rejoyce therat, Pſal, 58.10, 11. But if we look on it as it brings miſery upon the creature, ſo we muſt be affected with it and lament it, Luke 19.41. Rom. 9.2. 2 Samuell 16.1. Thus the Judge in paſſing ſentence on Malefactors, is mooved with indignation as they are offenders, but with Compaſſion as they are miſerable men.
Doct. Secondly learn from hence,
That workes of mercy flow from the inward affection and compaſſion of the heart.
The Samaritane having his heart affected with the miſery of the wounded Perſon goes to him and ſuccours him; otherwiſe he would have paſſed by as the Prieſt and Levite did before, Iob 30.25. Iſa. 28.10, 11. 2 Cor. 9.7. Heb. 13.3. This is that the Apoſtle meaneth, Col. 3.14. Above all things put on love, which is the bond of perfectneſſe; becauſe when love reſideth in the heart, it will put together every faculty to do the worke perfectly it goes about. Firſt it makes the mind and underſtanding of a man conſider ſeriouſly of the caſe of the poore and needy, Pſal, 41.1. it cauſeth him to deviſe how to relieve and ſuccour him, Pſal. 14.22. Eſay. 32.8. As you ſee it is in the mother towards the ſick child. Next it worketh upon the memory and cauſeth a man to bethink himſelfe to whom to go what he hath heard, read, found by experience, that will do good in ſuch a caſe. Then upon the will ſo as to be ſorry for his paine, and to deſire and indeavour every way his good, &c. and ſo at laſt it comes to vent it ſelfe at the Eyes, Tongue, hand and other parts.
Reaſon. And no marvaile: for this you know the heart is the firſt moover and Maſter-wheele in ſpirituall workes, that regulateth all and keeps all right and conſtant.
Vſe 1 This then diſcovers a great miſtake in the world concerning works of merciemercy: For know aſſuredly the truth of an Alms conſiſteth not, either in the party to whom we give, whither he be good or bad (ſo he be in Neceſſity and Miſery) nor in the quantity of what is given, whither it be much or little;Nulla beneficentia niſi foreign conjuncta Deo placet, Cal. 11. Epiſt, Iohn 3.17 Luk. 21.1. Luk. 11.8. Mat. 6. But it conſiſteth in our ſelves, with what mind we give, and from whence it flowes. If it comes from ſuperfluity, we give becauſe we have enough to ſpare, &c. or for importunity of thoſe that are in miſery: Or inforced from us by warrant and authority, or through the gripes of a galled and accuſing conſcience upon our ſick-beds: Or from Examples of others who have gone therin before us; or from deſire of applauſe and praiſe from men, or any ſuch like end, it is not acceptable nor pleaſing unto God; Profitable indeed it may bee to thoſe who doe receive them, but ſmall profit ſhall redound to ſuch as do beſtow them.
Vſe 2 See the reaſon, why men are ſo backward in works of mercy: Many pleas are brought by covetous ones for their excuſe, ſometimes they are poore themſelves: Other times their charge is great; than they come thick, they have not for all, &c. but the true cauſe is, there wants a heart.
Look on mens backs, they are as fine as ever; there is no want; Look on their Tables, they are as full as ever, Houſes as trim, Children as neat, here is no want: They have to ſpend upon their luſts in needleſſe and contentious ſuits of Law, enough to entertaine the rich and wealthy of the world with ſuperfluous pompe and plenty: They have to caſt away upon Doggs and Kites; vain delights and pleaſures: yet nothing wherwith to ſuccour the poore and needy in their miſery; Where lies the want? Surely in the heart: Find but a heart, and you might find meanes enough. The ſoule is not yet drawne, Iſay. 58.10. till that be, the purſe will not open eaſily.
Vſe 3 O that we would be exhorted and at length prevailed with to get compaſſionate hearts within us.Col. 3. Put on (not the words of mercy, but) the bowels of mercy, ſaith St. Paul. To incourage you conſider.
1 You els have little hope that you are in the body, 1. Cor. 12.12.25.
2 This is your Maſters livery, Ioh. 13.35. by this we ſhall be known to be his.
3 The Excellency of it, for it excelleth Almesdeeds; thoſe beeing from without, this from within us.
4 And laſtly,Beneficentia ex benevolentia manare debet. Affectus tuus nomen imponit operi tuo. Amb. off c, 30. Without compaſſion all we give is nothing, 1 Cor. 13.2. Luk. 22.1, 2, 3, 4. It is not quantum, but ex quanto, that God regards, Mat. 10.42.
Myſtically: In this Samaritane we ſee what affectionate compaſſion our bleſſed Saviour did beare to mankind, and whence thoſe works of Mercy ſhewed to us did flow.
The Obſervations are theſe, firſt
Doct. As Chriſt tooke on him our nature, ſo he took our Paſſions and Affections, Ioh. 11.15. & 2.17. Mat. 8.10. & 26.38. Luk. 19.31. Ioh. 4 16. Hence he is ſaid to be not only Ben-Adam, the ſon of a man, but alſo he was Ben-Eneſh, the ſonne of a fraile man. Pſal. 8.5. And that for theſe Reaſons.
1. For ſatisfaction ſake: Reaſon. He that muſt ſatisfie for ſinne, muſt take the puniſhment due to ſin, Math. 8.17. Iſay. 53.4.
2. For the ſtrengthening of our Faith in the truth of his Incarnation: Had he not taken theſe, we might have doubted whither he had bin man or no.
3. For Example ſake; He was ſubject to hunger, thirſt, &c. to teach us to be contented with it, 1 Pet. 2.21.
4. That he might be more compaſſionate towards us, Heb. 2.17. & 4.14.
Quest. How then could Chriſt be without ſin, ſeeing paſſion in us is culpable?
Reſp. There be ſome Paſſions ſinfull and deteſtable, and ſome that be unblameable.
Sinfull, as in the Iraſcible faculty, deſpaire, &c. ſuch he took not on him: But the other which are naturall and unblameable, he took, they not detracting from the perfection of his Perſon, nor of his Grace, nor of the work of our Redemption.
2. Thoſe in Chriſt differed much from ours.
1. In the Object, his were carried only to objects good, but ours to evill.
2. In the Meaſure, ours often exceed and breake their bounds; his did never: Ours like Rachell are importunate; as was Ahab for Naboths vineyard; his not ſo.
3. In the firſt Riſe of them. Chriſt undertook them by a voluntary neceſſity; but our nature contracts them, inſeperably.
4. His were ordered by right reaſon, they did go and come at the command therof.
5. There was no contrariety nor contradiction in Chriſts paſſions, as is in ours, which like wild horſes pluck contrary waies, as you ſee in one and the ſame man, who is proud yet an adulterer, &c.
6. There was no inſtability nor inconſtancy in his, as is in ours; with Ammon now we love Thamar, but by and by hate her.
7. They in Chriſt never diſturbed Reaſon; ours doe; in him they were as water in a cleane glaſſe, ſtirre the glaſſe and there ariſeth up no mud, but in us they are as water in a muddy and durty glaſſe, which if you ſtirr preſently it groweth dimme, and the mud ariſeth.
Vſe Hence we may be informed of the lawfullneſſe of Paſſion and Affection. Chriſt was without ſinne, yet not without them: Yea ſo farre is it from being a ſin to have them, as that is a ſin to be without them, 2 Tim. 3 3.
Object. Gal. 5.4. Coloſ. 3.5. the mortifying of our affections is preſſed.
Reſpon. The Carnality, or inordinateneſſe of Affections is ſtruck at, not the Affections themſelves. Now they are inordinate, either when they are placed on a wrong object, (as not loving, deſiring, fearing, grieving for what we ſhould) or els when they come ſhort or exceed their due meaſure, miſſing their juſt proportion: Herein lyes all the Error that is in our affections: Which Error is that the Scripture condemns and true grace in ſome good meaſure rectifies, becomming as an auriga to them to keep them in and order them that they draw not the Chariot of the ſoule out of the way.
Vſe 2 Secondly; we are hence to be exhorted that ſeeing Chriſt did thus much for us and ſtoop ſo low, we by way of thankefullneſſe would chearefully take up his reproaches Heb. 13.13. Men are content to take the honour of Chriſt, but they are loath to take his …ame; he took our worſt, as well as beſt; even the infirmities and weakneſſes of our natures; and ſhall we think much to take his worſt, which yet is to be preferred to our beſt? It is a ſweet ſpeech of holy Bernard: So much the more baſe thou art borne and become for mee, by ſo much the more thou art deare unto my heart and to my ſoule in this regard.
Vſe 3 This likewiſe may comfort the godly againſt inordinatneſſe of Paſſion: The valianteſt and tighteſt ſhip is ſometimes beaten with waves, and carried by the fury of the tempeſt, not direction of the Pilot: It is no rare thing to find the holieſt men moſt paſſionate, 2 Sam. 18.33 Iam 5.17. our comfort is, Chriſt hath ſanctified as well our affections as natures.
Secondly obſerve we,
Doct. Christ was full of Compaſſion while hee was upon the Earth and exceedingly affected with mans miſery. See Math. 9.36. & 14.14. & 15.32. & 20.34. Luke 19.41.
It is obſervable in the works and cures Chriſt did, ſtill the Scripture adds this, He was touched with compaſſion. And hence it is that his mercies are ſaid to be tender mercies, Luk. 1.78. Or Bowells of mercy, even ſuch as is in a tender Mother towards her diſtreſſed Child, Heb. 2.17, 18.
Vſe This may incourage us to come before him, ſeeing he is ſo compaſſionate a Saviour, Heb. 4.15.16. Doth poverty lye upon thee? Hunger bite thee? Sorrowes and Afflictions grieve thee? Death feare thee? O remember Chriſt knows what all theſe things meane, and ſuffers with thee in all thy ſufferings; Peare not then, but go thou unto him, and reſt affured of deliverance in due time.
Vſe 2 Still this ſets forth unto us Gods love in mans Redemption. In the worke of our Creation we ſaw Gods outſide (as it were,) Pſal. 90.2. Or his fore parts, Rom. 1.19. And in the giving of the Law his back parts, Exod 33.25. (for ſo in things paſſing he ſhewed himſelfe as paſſing) but here in the work of mans Redemption we ſee in his very heart and bowels.
In that great deluge which covered all mankind, it is ſaid that the fountain of the great deeps was broken up, and the windowes of Heaven were opened, Gen. 7.11. So in this ſpirituall deluge, the ſprings of Heaven have bin opened to us, and bowels of mercy have appeared: Let not us ſhut our bowels againſt him, but be affected as he is.
Thirdly obſerve,
Doct. The love and compaſſion that Chriſt bore towards us was the mooving cauſe of our Salvation and happineſſe, Salvation is from mercy.Gal. 2.20. Revel. 1.5. Iſay. 43.25. 1 Pet. 1.3. Tit. 3.4. where the impulſive cauſe is ſet down by three words, kindneſſe, love, mercy.
Vſe Let us with the Church acknowledge, Iſay. 20.12. Lord thou hast wrought all our workes, and ſay of all ſpirituall things as Iacob did of his wealth, Gen. 33.11. God hath had mercy on me, and therfore I have had all theſe bands. Renounce merits, human ſatisfactions. Moſes hand was leprous while it was in his owne boſome, ſo is ours in our own righteouſneſſe; but if with doubting Thomas we put it into his ſide we are well: Live and die with that ſaying of that Martyr Lambard, None but Chriſt, none but Chriſt, Abraham muſt out his owne country if he will to Canaan.
Vſe 2 Great comfort and incouragement to poore ſinners caſt downe with the ſence of their own vileneſſe and unworthineſſe: Alas there is nothing in them to moove God to be gracious in his Chriſt, to ſhew this mercy on them as to die for them, &c. Why what was required of thoſe that were ſtung with fiery Serpents, but to looke up? There is nothing in thee, yet there is ſomething in Chriſt, out of his owne bowels he can fetch arguments enough to moove him to do thee good and to ſave thy ſoule.
Fecit mihi magna potens, ſaid the bleſſed Virgin Mary, He that is mighty hath done great things for me, and holy is his Name. Fecit mihi, nec in me, nec per me: Neither in me, nor by me, but to me and for me. Acknowledging her ſelfe no Agent, but a poore Patient in the bleſſed work of her Redemption.
I remember a ſpeech of Mr. Bradford with which I ſhut up this point, Well might I doubt of my Salvation feeling the weakeneſſe of Faith, Hope, and Love, that is in me, if theſe were the grounds and cauſes of my Salvation; but whilſt we build on Gods mercy through Faith in Chriſt we build upon a Rocke.
Verſ. 34 And went to him and bound up his wounds powring in oyle and wine, &c.
The Compaſſionate heart of this Samaritane, diſcovers it ſelfe in the outward acts of mercy; eye, hand, foot, tongue, purſe are ſet on work by it.
Doct. A compaſſionate heart is neither idle nor unfruitfull, See Iob 29.11, 12. & 30.25. & 31.16 Act. 3.2. & 9.36. & 16.15. Luk. 19.16. Mat. 15.32.
Vſe. By the fruits then you may know it, where a compaſſionate heart is, good works will attend. If you examine Charity by this Rule, you ſhall find but little.
Some mens Charity affoards no comfortable words, their language is not healing, comforting, pittying, but (as Shemies to David) wounding, piercing and inſulting: Theſe are (thus farr) worſe than Dives his Doggs, they licked the Soares of poore Lazarus with their tongues.
There are others who ſpeak pitty, but do none,Jam. 2.16. they are S. Iames his Almoners ſpoken of by him: They will bleſſe you but without a croſſe, or like Nepthali, they give goodly words, but that is all.
Were the poore and needy like Ephraim fed with wind, their alms were good, but being not ſo, the poore may anſwer as Huſhai to Abſolon, the counſell is good but not at this time.
And there are thoſe who do ſomething, but as good as nothing: Give them, O Lord, what wilt thou give? Give them dry breaſts and a miſcarrying wombe (ſaith the Prophet) though the breſts of theſe men be not altogether dry and without the milk of Charity,Hoſ. 9.14. yet their wombe miſcarries.
For firſt; when they give they give of that which they know not how to make uſe of: The Rule is to caſt our bread upon the waters, Eccleſ. 11.1. [Bread] that which is neceſſary, not ſuperfluous: Ʋtantur divites ſuperfluis, dent pauperibus neceſſaria; ſaith Saint Auſtin de verb. Dom. Let the rich enjoy their ſuperfluities, and relieve the poore with neceſſaries; let them uſe thoſe things which are bought at high rates; and give the poore ſuch as are good cheap. Thus did our bleſſed Saviour, when he fed the poore that followed him; he turned not their water into wine (as at the Marriage in Cana) but multiplyed their Barly loaves and fiſhes.
And as it muſt be neceſſary, not ſuperfluous or overdainty; ſo it may not be the baſe or refuſe: Though it be courſe, yet it muſt be wholſome. Chriſt hath from the hands of many not ſuperflua ſed reproba: it is mouldineſſe gives the Bread, the Fly which gives the meat, the Moth which gives the garment: were it not for theſe the poore ſhould never have what is given.
The Samaritane in our Text, you ſee powred in wine and oyle into the wounds of this diſtreſſed creature, and what could be more uſefull?
Next in giving they faile in circumſtances, God loves a chearefull giver, 2 Cor. 9.5-7. Prov. 3.27. Eccleſ. 9.10. Tit. 3.1. Theſe liquors that powre out themſelves, and drop of their own accord, are eſteemed better than thoſe which are ſqueezed and preſſed out by violence.Gratia ab officio, quod mora tardat, abeſt. Theſe give, but it is grudgingly; their gift ſticks long in their hands before they part with it: It is long before the Purſe can be found; then before the hand can get in, then before they can get change; and when they give they do it in ſuch a manner, as if the hand had ſtoale from the heart unawares, and that the Eye were diſpleaſed with the diſcovery of the theft: But Qui moratur, neganti proximus eſt, (ſaith one) yea many times a quick deniall is to be preferred before a ſlow grant.Pro. 13.12.
2. God loves a righteous giver, Pſal. 112 2. Mich. 6.8. Quaerit Deus dona, non ſpolia (ſaith Saint Ambroſe) God requires gifts, not ſpoyles. Some ſtick not to buy a burying place for ſtrangers, but it is with the price of bloud. They build Hoſpitalls for children with their Fathers bones. Quale eſt illud munus (ſaith Saint Auſtin) quod alter cum gaudio accipit, alter cum lachrymis amittit: It is a woefull Charity when one laughs, who receives; another weeps, who looſeth: Zacheus his practiſe is commendable, and imitable; Halfe my goods I give to the poore, and reſtore to him I have wronged foure-fold, Luk. 19.8. Do ex meis, Reddo ex alienis. I reſtore other mens goods, I give of mine owne, Quod dediſtis, dicitis, non quod abſtuliſtis (ſaith Saint Ambroſe) you talke of what you have given, not of what you have taken away: Such offrings are in Gods eſteeme, but as the price of a Dogg, and hire of an Harlot.Iſay. 61.8.
3. God loves a good intention in giving: What we do this way ſhould be done in ſimplicity, Mat. 6.3. Luk. 14.13, 14. Rom. 12.8. A Phariſaicall giver (ſaith Saint Chryſostome) Dat ſibi non Domino, and what reward can he looke for? The applauſe of men; Verily (ſaith Chriſt) they have their Reward: Let them take and pay themſelves: But I muſt take leave to tell ſuch, that they lay not up their treaſure in Heaven, but in the tongues and eyes of men, and ſuch Cheſts have neither lock nor key to keep what is put into them.
I ſpare to ſpeak of other circumſtances, by this that hath bin ſaid, it i… evident enough, that the charity of the world is ſtripped and left as bare and naked as the wounded man was, which our Text ſpeaks of.
Vſe 2 I would before I leave this generall, exhort you to works of mercy (it is no great fault to goe a little aſide to ſalute a friend) Thou wouldeſt know if thou breathest, Chriſtian; why the ſigne of it is thy Charity: Faith indeed is the life of a Chriſtian, Gal. 2. but this is the breath wherby he is known to live, 1 Cor. 13.3. Iames 2.18, 27.
You have your pleas; you want meanes; your ability is ſmall, charge great, &c. But ſay not ſo; if you have any bowells within you, ſomething will be done: You will pitty, pray, comfort, and commend their caſe who are in miſery unto God and others; nor is there any ſo poore but may helpe this way. Yea farther alſo ſomething will be done in Deed: Say thou haſt no mony to give, none to lend, yet thou majeſt go to the Phyſitian for him that is in need;Amb. in Epiſt ad Cor. yet thou majeſt go to the Phyſitian for him that is in need; thou wilt travell for him, watch with him, or do any ſervice this way, which in ſome caſes may be more beneficiall unto him than thy mony. Charity is not meaſured by the purſe ſo much as by the mind. Luk. 21.2. Mat. 10.42.He that praiſed the widow for caſting in her two mites into the treaſury, hath alſo promiſed that if thou give but a cup of cold water in his name (having nothing els to give) thou ſhalt not looſe thy reward. 1 Tim. 6.18.None may ſlip his neck out of the coller, but ſee he makes conſcience of this duty: Eſpecially thoſe who are rich and have ability, and outward ſufficiency enough. Remembring what S. Iames tels us, Iam. 1. ult. This is pure Religion and undefiled, becauſe true Religion is ever accompanied with true mercy.
Question, But of what are we to give and how much?
Reſp. Saint Chryſoſtome ſaith, that whatſoever is above our neceſſary maintenance is not ours, Chryſhom. 34. adpop. Antioch.but the poores, and to retaine this from them cryeth into the Eares of the Lord for vengeance, as doth the wages of the labourer deteined.
Now that may be accompted needfull or neceſſary,
1. Which Nature requireth, as meat, drink, cloathing, without which the body cannot but pine away and periſh Lam. 4.45.
2. Which our Eſtate (wherin God hath ſet us) requires: As Bookes for Schollers, Inſtruments and Tooles for Artificers: And ſo for publike perſons and men of great place and birth, ſuch ſufficiency as is meet and fit for the maintenance of the ſame: For what is Superfluous for a private Perſon, may yet be but neceſſary for a publike, 1 Tim. 3 2 & 4.16.
3. Which the Charge committed to us requires, and that for preſent Proviſion, 1 Tim. 5.8. As alſo for future, 2 Cor. Deus nuſqua… ſu am vn prefigit, unuſqu. ſ que eſt ſi… propriae beneficentiae arbiter.12.14. Certain it is, that Scripture hath not determined the quantity or meaſure of what we give, but left that to the diſcretion of the prudent Chriſtian to order, 2 Cor. 8.7, 8. & 9.7. only in the generall it is required that we muſt give largely and liberally, reſpect alwaies being had to our owne eſtates and abilities, and the neceſſity of our Brother; Keeping (as we are counſelled) our own wells full that our ſelves and ours may drinke, letting the over plus (or waſt as it were) to run abroad in the Streets, Prov. 5.16. Act. 11.29. Notwithſtanding in caſes of urgent neceſſity and great extremity we are to ſtraine our ſelves above our Abilities; of this we have an example in the Primitive Church Act. 2.45. & 4.34.35. Thus much in Generall: Now to the Particulars.