then feed my sheep feed my Lambs c. David knows not whither to goe for bread but to the Priest in the Sanctuary of the Lord. Where should the Beasts of the Forrest drink And the wild Asses quench their thirst if not at these Fountains Object But non habemus unde we want wherwithall Respon Habet semper unde det qui plenum pectus habet Charitatis saith S. Austin Some way or other we may be comfortable to distressed ones S. Paul shewes 1 Tim. 5.10 wherein poore widdows might be hospitable If with S. Peter and S. Iohn we want mony and meat yet wee may and must by our Prayers and counsell succor those that are in need Secondly may we rot be wanting in this duty Then much lesse cruell God complaines Hos 6.9 that as troopes of robbers wait for a man So the company of Priests murther in the way by consent 1. There were many robbers and so not so easily avoided 2. They joyned in troopes and so hardly to be conquered 3. They fell not only to robbery which had bin farre enough but to mutther 4. They were not Theeves who did all this such as professed not God but Apostated Priests such as robbed under an holy garment or Prophets mantle It may be some such one may bee found one Iudas amongst the twelve Apostles 5. They do it by consent yea Agendo agunt They commit it it is their practise Now if the Priest and Levite are as you see here in our Text condemned for not succouring the wounded man what shall become of those who give wounds and that murtherous ones so do Heretiques Schismatiques and false Teachers The Damnation of these men slumbers not Vse 2 Next this concernes you the People It was an order and custome in S Augustines time that the poore should beg of none but the Priest and if he had not wherwithall to relieve them they might exclaime against him for not more effectually mooving the people for from them must the Priest receive that he may give Indeed all the Charity of the world is put upon us other men rid their hands of it and conceive it only a ministeriall duty as if we only were bound to do all things But what receive we Let us demand but recompence for our labours we are counted covetous if we give not we are deemed unmercifull whilest in the meane time you are guilty of iniquity and abridge the Priest and Levite of his meanes by Customes Impropriations forged Cavillations c. Such is the injury of the world yea such is the Pride of many Parishes that the Minister must be alwaies the poorest man in it For by this means the poore Minister may not dare to reproove his rich Benefactours least he loose his contribution Would you have the Pot of Charity seeth and yet allow no sire to put under Or would you have fire in the Sanctuary and yet allow no Fewell Can the Lamps burne without Oyle That the Altar should have maintenance for her servants none but those who wish there were neither Altar nor Minister no Gospell nor Preacher rather then their heires shouâ—d want a Personage or their Horse-heeles litter wiâ—l or can deny Read Gal. 6.6 1 Tim. 5.17 18. 1 Cor. 9.7 and see how the Apostle labours about this point who having laid downe for a Position that none goeth to warrefare at his owne charge nor plants a Vineyard but eats of the fruit c. He then meeteth with this objection you speake in your owne cause and are partiall No saith St. Paul the Law saith what I do for there it is written thou shalt not muzzle the mouth of the Oxe c. And why was that Surely to incourage Ministers for for our sakes no doubt this was written that he who ploweth should plow in hope c. God having made a Statute of provision for his Clergy that we might not be left to the wills and allowances of those men whose sins we must reproove nor feed upon arbitrary Contributions or Benevolences Having answered this objection he prooves the point and brings an argument drawne from equity If we have sowen unto you spirituall things is it a great thing if we do reape your carnall things Doe you not receive farr more from us than we from you whilst we bring Salvation unto you and receive some small portion of food and rayment from you besides they that minister about holy things live of holy things as you well know Nor was this a Statute and Law in Iacob concerning the Levite only but in Israel also and concerneth the Minister of the Gospell for even so hath the Lord ordained what can be said more fully for Ministers maintenance And yet how many thinke it arbitrary at their choice whither they will give the Minister any thing or not You shall have some give more for a License to keep a dog to eat flesh in Lent c. than to the Minister for feeding his soule all the yeare Object But the Clergie is rich Resp It is truly answered there are but few that are so and those that are are such 1. As have bin inriched by some Patrimony Dowry or Gift of Freinds 2. As have lighted on the unruined things of the Land which stood out of the Popes way and in the sicknesse of Superstition escaped of Impropriation or that which Sacriledge hath not let blood by Custome Composition Depopulation c. 3. Or those Antiqui Heroes nati melioribus annis that came to their livings when that good Queene Elizabeth came first to her Crowne at which time Benefices were not at so high a purchase as afterwards they were they went a begging then as Ministers do now 4. Or lastly Such as destill a dry Rose cake for water by Parsimony and miserablenesse get something out of Gentlemens leavings and thresh over the straw againe for a few graines of wheat But notwithstanding scarce one of a thousand is called by any other title than a poore Priest or Minister Object 2. What the Law gives you have Resp Gods Law is the best Law give us what that gives we aske no more 2. Presse not mans Law too farre Sure I am you expect more from us than humane Law can extort from us should wee preach no more Sermons in a yeere then Law exacteth at our hands you would complaine of injurious dealing Why should you require above statute worke when you give but statute wages Besides know 3. The Law leaves something to the liberty of thy conscience to be answered in a higher Court. Object 3. What would content you you never have enough Resp Let God determine that See 1 Cor. 9.14 we desire no more then we may live upon 1. As men so we must have for necessity and delight 2. As Beleevers so we must have sufficient to lay up for those whom we are bound by the Law of nature to provide for 1 Tim. 3.2 3. As men of God so we are to have
are not delivered by way of Precept but of Councell If a man would be perfect so as to supererogate he must performe it otherwise he may do well enough But if we consider the reasons given to inforce these duties Mat. 5 45. We shall find them Precepts and every one who desires Heaven stands therto obliged Indeed it is durus sermo and contrary to an unsanctified nature which caused one Thomas Linacle preaching on those words of Christ Mat. 5.44 to cry out O my friends either this is very absurd or we are no Christians The Pharisees glosse pleaseth well Love your Friends and hate your enemies Mat. 5.43 Or if more then to shew compassion to them that do submit if they be our Enemies which yet may be found in generous beasts as in the Lyon c. Or if yet further not to doe them harme though they hurt us But to blesse those that curse doe good for ill c. this flesh and blood which ever is an Enemy to Grace can no way brooke Quest How comes it than to passe that David did so often curse his Enemies did he doe well therein Resp Our Enemies are to be considered First as our Private Enemies or as Gods Secondly we must distinguish betwixt our own private cause and Gods Thirdly betwixt the Persons of evill men and the Actions of evill men Now David when he cursed them did not consider them as they were his own Enemies but as they were Gods nor was it in his own cause that he cursed them but in Gods and his Churches according unto the rule of Paul 1 Cor. 16.22 Or if he did look upon them as his Enemies than he used those imprecations not against their Persons but Impieties So 2 Sam. 15.31 Act. 4 29. Secondly Davids imprecations were rather Prophesies of what should befall than Curses of his own as desiring or wishing that such things should come to passe And thus much for the usuall objections made against the Persons yet there remains a Case or two to be resolved arising from the doctrin delivered Case If this be so that not the Person but the necessity of the Person is to be regarded what matter is it to whom we give Resp Turpissimum genus perdendi est inconsulta donatio Unadvised giving is the worstkind of loosing our Charity must be Wise as well as warme therfore saith the Psalmist Psalm 41.1 Blessed is he that wisely considereth the poore and needy Now the poore and needy are distinguished into many kinds by our Saviour Mat. 25.35 The Hungry Thirstie Stranger Naked Sicke Poore Prisoner There are weake ones who have a failing or trembling hand Levit. 25.35 There are our own poore such as are amongst us within our own Gates or Parishes Deut. 15.7 And there are poore of the Houshold of Faith Gal. 6. Again there are impotent poore and there are impudent poore The former are so through Necessity either by birth as those borne Creeples or Blind or Fatherlesse c. or by casualty of losses sicknesse as the decaied Housholder the maimed Souldier and the like The latter are so through Choice they are poore because they are idle and lazy and so will be poore So our common Beggars and vagrant rogues the blemish of our Government and burthen of our Land Now he doth wisely consider the poore who puts a difference between poore and poore Hierom in Ep. ad Paul condition and condition And as Hierom saies hath regard of the substance of Christ that he doth not foolishly wast it nor inconsiderately give it least liberality be lost by liberality as the Wiseman said The Religious are to be preferred before the Irreligious and those who have bin painefull and laborious before the sloathfull and negligent and such as have walked inordinatly concerning whom Saint Paul long since made an Order that who so would not worke should not eate 2 Thes 3.10 that is as I conceive of the common stock and charge of the Church that if nothing els yet hunger and necessity might compell them to labour remembring alwaies that Nature be not deserted in extream necessity Plutarch in Lacon but out of that case they nourish Idlenesse who succour the Idler As that Lacaedemonian said to one who begged of him If I give thee ought thou wilt the longer coutinue thy idle life For he was the cause of this thy reproachfull living who first gave unto thee and made thee idle Case 2. Is it not lawfull than to give an Alms at our dores to common beggars Qui largiuntur indignis ca qua dignis conferri debebant tria committunt absurda 1 Nam ipsi jacturaÌ„ saciunt 2 Et in bonos contumeliosi suâ—t 3 Et malos roborant materia vitiorum suppeditato Resp It is not to be approved of if without difference we give to all that come as to loose and idle persons who are able to work and labour For besides this that it heartens them in their lazy course as also causeth the honest poore to be neglected who otherwise should be more liberally mantained if such idle droanes did not eat up their Portion It crosseth Gods Ordinance who would not have a common beggar in Israell Deut. 15.4 And gives offence to the Christian Magistrate whom we are bound to obey in all things lawfull and indifferent whilst those good and wholsome Laws made for reforming of this abuse are disobeyed and transgressed Case 3. What order are we to observe in giving Alms or exercising works of mercy Who are to be preferred and have priviledge above other Resp Principally respect is to be had to the state and condition of the parties without any difference of Persons according to the Doctrin that hath bin delivered those who are in extream necessity and therby like to perish are first to be relieved though they be our Enemies and that before our dearest friends though likewise in great want but if our estate be such that we are not able to relieve all that crave our helpe being in the same degree of Poverty and Necessity than the nearer any is unto our selves the more must he be preferred Thus our wives next our sâ—lves and before all other whatsoever Ephes 5.28 Then our Parents who are to be preferred before our children we being bound in nearer bonds of Nature to them from whom we had our substance and being than to those who have from us substance being and owing more debt duty unto them in respect of our being birth bringing up than unto our children And albeit ordinarily and in order of Charity we are to provide for our children rather than for our Parents 2 Cor. 12.14 yet in great necessity we are more bound to our Parents After them our Children with the rest of our Family 1 Tim. 5.8 These are to be relieved before all other even before those who are virtuous and religious being not so near unto us in the bonds of Nature After these our
Paul had committed the Church of Ephesus went to establish the Church in Dalmatia and Titus who was Bishop of Crete was upon an occasion sent for to come to Rome 2 Tim. 4. but yet so that neither Titus left his flock unprovided of many instructours which before he had ordained there nor Ephesus wanted Tychicus as Calvin observes who was sent unto them to supply Timothies roâ—me This kind of Residence is that which is especially required Some are neither Pastorally nor Personally resident such have much to answer for before Gods Tribunall If any go about to with-hold their Tythes or other Ecclesiasticall dues they straight wayes cry out of Sacriledge when they themselves in the meane while are by CHRISTS owne testimony Theeves and Robbers wronging Gods Flock by their wicked customes Some are both Pastorally and Personally resident he that can receive this let him receive it In all ages such have bin most honoured and best liked in brief seeing there is a care which God expects of every man that hath a Flock let us discharge it conscionably and not suffer the grace bestowed on us to be in vaine 1 Cor. 15 c As for those whom either service or great imployments call away let them with the Apostle though they be absent in the flesh yet be present in spirit knowing that a hirelings negligence shall not excuse him if the wicked be not warned from his way Secondly Observe we from hence with S. Bernard Doct. That all that is required of this Host is care Petitur a vobis cura non curatio he saith not â—â—rn de Consid l. 4. Sana illum Heale him Sed curam illius habe Take care of him Non est in medico semper relevetur ut aeger The Physitian may prescribe the potion it is God that must give the blessing So sheweth the Apostle 1 Cor. 3.7 Vse Therefore we may not be discouraged in our labours God hath given his Prophets a charge to preach when before hand he hath told them that their words would not be received by those who heard them Ier. 7.27 Ezek. 2.3 4 7. He that planteth would willingly eat of the fruit he sets and he that soweth reap and he that administreth Physick desireth that it may kindly work and effect that which is intended but if the succesle be not answerable to our hopes we may not faint Nullus doctor est dator boni quod docuerit saith S. Bernard we may be doctores gratia but datores we cannot be we may teach but we cannot give Rebecka may cooke the Venison Isaack must blesse it If Rachel be barren Iacob is not God to give her children Not is our labour lost whether our people profit or profit not we shall have our fee Isa 49.4 Wee are a sweet savour to God not onely in them that are saved but in them that perish 2 Cor. 2.15 Hence it is that those messages which have conteined nothing in them but curses against an obstinate people have yet bin as honey in the mouthes of them that brought them Ezek. 2.10 3.3 As the Physitian then omits no point of his art though the recovery of his patient be desperate and it may be dyes under his hand no more should we but still be diligent and carefull remembring what followes in the Text Whatsoever thou spendest more when I come againe I will repay thee Text. A promise is annexed to incourage us that whatsoever should be layed out about supply of the wounded mans necessities should be discharged From the Historie we gather Doct. Suretiship is lawfull Or It may be a worke of charity to passe our words for them that are in extreme necessity and misery Read Gen. 42.37 43.9 Philemon vers 18. Acts 17.5 8 9. David with an holy boldnesse desires this favour from the handes of God that he would be surety for his servant Psal 119.122 Had it beene a thing absolutely unlawfull surely that Princely Prophet would not have beene so bold that way with God And such was Gods unspeakable goodnesse as to heare him and to doe it for him and not for him alone but for all man-kind Heb. 7.22 Had not the Sonne of God become surety for us how had the hand writing against us ever beene cancelled or blotted out He payed the things he never tooke Psal 69.5 Amb. de Tob. c. 9. Qui nihil debebat pro omnibus solvebat saith S. Ambrose He that owed nothing payed for all Object You will object Prov. 6.3 17.18 Resp The Answer is Suretiship is not simply condemned by Salomon but rash and unadvised suretiship Whosoever thinks no more belongs to suretiship then passing of the word or clapping of the hand shewes himselfe to be a man destitute of understanding and which in a while may wring those hands in sorrow which before he did clap in joy and with the same hand strike himselfe in anger wherwith in a foolish kind of suretiship he strooke the hand of another Vse Such then as hold it absolutely unlawfull to become surety for any and bind themselves by oath never to passe their words though it be for the dearest friend they have would be better lessoned how can they with common honesty deny a christian duty Besides by the rule of charity we are required to do for others as we would be done for our selves It is no unwise sentence of a wise man The wicked will not become surety and he that is of an unthankefull mind for saketh him that delivered him Eccles 29.18 and who is he that if he had not had a surety had not beene still a debtor to destruction Object But he that hateth suretiship is sure saith a wiser then he Prov. 11.15 Adi forum inter litigantium frequentias nihil frequentiùs auditur quam sponsionum pericula sponsoris suspiria Goe to the courts of Law and in the frequency of those that follow causes there is nothing heard more frequently then the dangers of suretiship and the sighes of him that is a surety saith one And Clemens Alexandrinus citeth the saying of one of the wise men of Greece sponde noxa prasto est be surety for another and be sure that harme is neere thee So that as some say of dice the best cast is to cast them cleare away the best surety is not to be surety at all Resp All this comes through the abuse of what is in it selfe lawfull As S. Paul speaks of the Law 1 Tim. 1.8 So may we of Suretiship It is good if it be used lawfully els hurtfull and prejudiciall It is a point in which a man may on either hand miscarry either by an over great forwardnesse to wrong himselfe or by an over great backwardnesse in helping others Wherfore the Cautions given in the practise of this point would not be forgotten They have respect 1. To the Person for whom we are bound See Master Dan Dyke in his Com. on Phile. v. 18. p.
see them and commend us for them which should be a great incouragement in holy duties Goe and doe Here is the Charge where 1. The Duty 2. The Person on whom it is imposed In the former we have two Particulars 1. Goe 2. Doe Both these require action and we will handle both as one in this Observation Doct. Our knowledge must be practicall It is not a verball profession nor a formall shew but action that must prove a good Christian This Lawyer who was of the sort and sect of the Pharisees as you have heard had questioned and discoursed much about eternall life and our Saviour had before called upon him really to practise what he did professe vers 28. But that would not beate him of Still hee goes on being desirous to justifie himselfe and so falles into a new discourse which as you see our Saviour thus concludes Goe thou and doe likewise q. d. If thou wouldest be as thou shouldest leave talking fall to walking forbeare discoursing fall to doing like as that Samaritane hath done before thee Goe doe thou As Christ said of himselfe so may it be said of this Doctrine In the whole volume of thy booke it is written of mee that I should doe thy will ô God Law and Gospell Prophets and Apostles yea and Christ himselfe when he was upon the earth required action Deut. 4.1 8.1 Ioh. 13.17 Mat. 7.26 Iam. 1.22 Ps 15. 106.3 2 Pet. 1.10 Phil. 4.9 Reason In true Godlinesse there is a Forme and a Power 2 Tim. 5.3 Now the Forme is taken up by many but will not prove a Christian Power is the life of Christianity and that consists in doing Christian Religion is more practicall than Theoricall rather an Ocoupation than a meere Profession dwelling as we say like the Artisans wit at his fingers ends Vse This serves to the Confutation yea Confusion of formal Professors and Hypocrites whose Religion is all outside no lining Profession of many is only talk and discourse it is turned into a very vizard by this age it hath mouth and Eyes and Nose but all painted Of the Heathen Idols it was said They have mouthes but they speake not Eyes but they see not c. Psa 115.5 It cannot be said so of these kind of Professors for they have mouthes and they speake Eyes and they see Noses and they smell but in this one thing they are like they have hands and they do not worke Feet and they walke not this is a shame to the Calling a disgrace to the Profession better it were that we would say lesse and do more It argues a dead Faith a dead Profession Revel 3.1 Jam. 2.26 Vse 2 As Christ spake of himself Opera testantur de me Iohn 10.25 So let our deeds of us It is not enough to say as it is in the Psalme Credidi ideo locutus sum I beleeved therefore I spake but Credidi ideo operatus sum J believed and therfore I wrought No man can work unlesse he believes no man can believe unlesse he works To stir us up to walking and doing let not these things be forgotten 1. Bare Profession though a thing excellent yet it is no characteristicall difference to discriminate a sound Christian from a reprobate we do not judge of the health of the body so much by talke as by the pulse S. Paul speaks of a possibility to have all knowledge yet bee nothing 1 Cor. 13.2 So to know as we ought to know is to practise that we know 2 Cor. 8.1 this seek after Goe and Doe 2. Consider the end of our Profession is not idle speculation but practise God gave us his precepts not to know but do wherfore serves the Sun but that man may go forth unto his labour So for the same end the light of Knowledge God lends to us Ephes 5.8 Philip. 2 15. Tit. 1.1 It must be knowledge after Godlinesse it must help forward that work while Knowledge swimmeth only in the brain it hath not attained his end the scope of Christianity being not to know but the scope of Knowledge is to be a good Christian This graceth Profession as the managing of a trade honours it above the Knowledge of it You may remember that passage Christ knew no sinne why so Surely because he did no sinne So much as we do so much we know and no more In Musick we have learned that Lesson when we have practised So is it in Christianity therfore see you Goe and Doe 3. The sweet of Christianity is in Practice What is it that makes the study of Law sweet to so many as is well observed by one but the practice of it Is there not difference betwixt hearing of the sweetnesse of Sugar and hony and the tast of the sweetnesse So it is and such it is betwixt the discourse of godlinesse and the practise therof Besides the Retribution is for doing Math. 11.28 Revel 1.3 Mat. 25.21 and that is the sweet indeed wherfore Goe and Doe 4. The danger is great if we practise not Ignorance doth not take away sin but knowledge without practise takes away all excuse Ioh. 9.43 this the Apostle sheweth 1 Tim. 1 13. as if he should say had his sin of Blasphemy and Persecution bin joyned with Knowledge he should not have received mercy These things amongst many other should prevaile so far with us as to cause us to walke and act And thus much for the matter here injoyned The Person is next considerable on whom this duty is imposed Thou Hence learn Doct. That the duties of Charity and such other Christian services are actually and personally to be performed by ones self The Charge you see is Doe Thou as well as others Others have bin Charitable Mercifull be thou so too A Doctrine strongly confirmed in Scripture which injoyning the duties either of first or second Table speaks singularly and particularly in the second Person as to one man So was the Law delivered Thou shalt have no other Gods c. So the Gospell If Thou beleevest he it unto thee as Thou beleevest c. Reason And no wonder seeing the Prophet giveth it for sound Doctrin Hab. 2.4 The just shall live by his own Faith 2. And the Question at the last shall be what hast thou done not what have others Mat. 25. Every man must be countable for himselfe to God Vse See that we have matter of rejoycing in our selves not in others this we shall when we put our hands to those holy duties God requireth of us not being like these Pharisees which would bind heavie burthens to lay on others shoulders There be some duties that belong to men in their particular stations or places as to the Magistrats Ministers c. which concern not others of which we may say as Christ to Peter what is that to thee But there is no duty that belongs to a Christian as he is a Christian but belongs to every Christian Mat. 28.20 Teach them to
wherewith to maintaine the duties of our Callings and Confirme by Practise what by doctrine we teach 1. Tim. 3.2 Doct. A second Observation I commend unto you hence is Where wee looke for most there oftentimes wee find least This Priest and Levite which passed by were not onely spirituall Persons but Countrey men and fellow Citizens of the same Religion under the same Politicall Government yet these help not This dealing God findes from his owne Vineyard he looked that it should bring forth grapes for which be had done so much but it brought forth wilde grapes Isay 5.4 7. Iudah dealt treacherously with God and went a whoring from him when other Nations forsook not their gods Mary shall spend more teares upon Christs feet then Simon from whom Christ deservedly might challenge more A Samaritane who was a stranger of all the Lepers cleansed he onely is found to returne with thankes Luke 17.18 Christ shall have his tyth out of a strange field when his owne flock and Parish pay him none This man findes in every Relation as might be shewed betwixt Father and Child 1 Sam. 20.30 2 Sam. 15. Husband and Wife Ioh 2.9 10. Gen. 19.26 Judg. 9.5 Betwixt Brother and Brother Gen. 4 8. Psal 105.17 Gal. 4 29. Numb 12. â— Betwixt Kinsman and Kinsman Mark 3.21 Betwixt Countrieman and Countrieman 1 Cor. 11.24 Betwixt Friend and Friend 2 Chron. 24.21 Iob 19.13 Psal 38.5 41.9 55. â—6 Betwixt People and Ministers Cant. 5.7 Iohn 4 44. Betwixt Minister and Minister Mark 6. â— Iohn 3.25 Gal. 2. Betwixt Professor and Profâ—ssor 2 Cor. â—1 26 In all these Relations we stand fast bound one uâ—to another and should expect more from these then from others yet there you see least is found Salomons Proverb is daily verified Prov. 19 7. All the Brethren of the poore do hate him when a man is in distresse his neerest kindred will despise him much more his friends such as are Companions onely go farre from him and estrange themselves and Prov. 27 10. A neighbour neere is better then a Brother farre of and is sooner found to help one then a Brother And that of a wiser then Salomon our blessed Saviour himselfe who tells us that a mans foes shall be those of his owne house Marke 6.4 Vse When we see such things to happen wonder not as if some new thing befell us we expect much in such daies as these wherein knowledge doth abound c. but we find little fruit think not this strange The Inhabitants under the Torrid Zone as they write are more troubled with damps then those under the Frigid The bright Sun of Knowledge shining amongst a people hath ever beene answered through inward coldnesse of heart and spirit with the damps and suffocations of piety and justice Thou hast a friend a child c. whom thou hast done much for who yet hath dealt treacherously with thee be not too much cast downe God happily feeth thou didst place thy hope in man or too much didst affect the creature so that God was almost forgotten to be thy stay Whilst Naomies sonnes and husband were alive Ruth 1. we find no motion of her reâ—yting home to Iudah but when these were remooved and they failed her then she thinkes presently of returning unto her Countrey we cannot so heartily think of our home and God above whilst we are furnished with earthly contentments But when God strips us of them and causeth them to saile then strait way we pitch on him and mind home ward Psal 27.10 And when he saw him he passed by on the other side Text. We have seene these Passengers described by their Profession now see their Disposition 1. Generally notified in that they passed by on the other side And 2. More particularly aggrivated in that seeing him in the way yet they passed by c. They saw him then and this was an aggrivation of their fault in that they turned their faces from him whom they saw in misery Doct. It is a fault which many are guilty of to turne away the face from the afflicted in the day of their distresse Obad. 1.5 Amos 6.6 8. Isa 53.3 Pro. 21.13 1. It is a breach of Gods Commandement 1 Thes 5.14 Reason Comfort the feeble minded support the weake c. 2. It is most unnaturall as the Apostle sheweth 1 Cor. 12 and argueth want of Gods blessed Spirit 3. It shewes there is no feare of the Almighty in us Iob 6.14 Vse 1 Such deserve Reproofe First such as will not step aside to visit those who are afflicted but turne away their eyes and faces from them as from an object that may not be endured to be looked on out of a desperate resolution to doe nothing for them fearing least their conscious eyes shou'd check their churlish hearts for their barbarous inhumanity Such would do well to remember what is said Pro. 21.13 These come short of the Charity of this Priest and Levite yea these men fall below the very Beasts as Sheepe and Swine they will come and look upon the wounds and distresses of their fellowes while these doe what they may to put away the cries and groanes of those that be miserable A second sort are such as looke on and see yet are nothing mooved nor affected with the distresses of their Brethren Ester 3.15 They with Haman are in jollity whilst Shushan is in Perplexity So Amos 6.6 These sort of people jumpe with this Priest and Levit in their Charity and no whit exceed A third sort to be reproved are they who adde affliction to affliction it is wicked miserum relinquere but worse it is miserum facere If these Passengers be taxed for not helping this robbed Travellor what thinke you shall their punishment be that spoyled him What do you other who charge the afflicted of Hypocrisie and by your insolencies and other cruelties make more bitter their afflictions giving them Gall for meat and vineger to quench their thirst Let such consider what is spoken Ps 69.24 26 27. Psal 109.16 It is dangerous to make their backs blew which are already black with smiting This for Reproofe Be we next perswaded Vse 2 Not to turne the eye away from any when by Gods Providence we are called to be eye-witnesses of their Calamities Saint Austin seeing a poore miserable man tooke occasion thereby to admonish himselfe and his Company Aut sumus aut fuimus vel possumus esse quod hic est St. Iames 1.27 makes it a badge of that Religion which is undefiled to visit the Fatherlesse and Widdow It would wonderfully affect the heart as hereafter we shall see and stirre up compassion in us in which respect the Wiseman saith It is better to go to the house of mourning then to the hous of feasting Eccle. 7.2 And Pilate to move compassion presented Christ unto the Jewes scourged saying Ecce homo behold the man Object But I cannot endure such objects my heart