case for the preservation of their goods and safety of their lives and for the dead bodies of those that have perished in these heavie times you should labour to have them committed to the earth with as much speed as conveniently you may and not suffer them to lie some foure some five dayes tossed to and againe and beaten upon the Rocks oh my brethren if the Law commands you to cover the naked while they are living how much more ought yee to cover them when they are dead What a shame is it to suffer Figuram figmentum Dei as Lactantius calleth it the work-manship of God Gods Image to be exposed and cast out for a prey to wild beasts and birds that which hath been so worthy an Instrument should not be irreverently intreated though dead what though Pompeys Exequies do but little profit deceased bodies Tamen in venta est sepultura c. Yet is the grave a meanes though not to keepe them from putrification yet us from infection and such offices of Piety Humanity and Civility saith Saint Augustin doe please God Oh please him then in your carefull performance of this Christian duty and let the remembrance of that which this day hath been delivered in your hearing remaine and abide with you be hospitable not only in outward shew but in deed and truth be thankfull as well for mean as great courtesies shewen unto you in your distresses and let your workes of mercy extend themselves epecially to such as are in misery so doing you shall 1 Imitate your heavenly father whose manner is to stretch forth his arm of mercy especially to them that are weary and heavy laden therefore the Psalmist describes him to be a helper at opportunities in the needfull times of trouble The Lord Lord will bee a refuge for the oppressed a refuge in times of trouble And that proverb frequent amongst the Hebrewes witnesseth as much of him In the mountwill the LORD beseene Which was occaâ—ioned by the Lords appearing and shewing himselfe unto Abraham upon the Mount Moriah for the preservation of Isack when he should have been offered up for a sacrifice then even then in so great a streit God in mercy releived him 2 You shall obtaine mercy for your selves compare Ier. 38.9 with Chap. 39. ult Ioshua 6.17 25. Mat. 25.40 God respecteth the circumstances of time â—â—d such actions of all other are the best pleaâ—ing unto him that be done in their season refesh therefore the poore afflicted and needy in their needs and God in mercy will remember thee in thine I will not trouble you with any more instances The Hospitality of Publius in this place was not unrewarded for the Lord restored his Father to health by the hand of Paul who was indeed sicke of a dangerous disease by which meanes he would testifie saith Calvin how greatly that courteâ—ie which is shewen to men in misery and to strangers doth please him Although those who are holpen be unmindfull and unthankfull for that benefit which they have received or they be not able to recompence those who have done good unto them yet GOD himselfe will abundantly restore to men whatsoever they have bestowed at his commandement and if thou wilt open thy hand unto the poore Christ will open his gates unto thee that thou mayest enter the possession of Paradise the Paradise of Heaven unto which place the Lord of his mercy bring us Now gracious Father which doest teach us that all our doings without Charity are nothing worth send thy Holy Ghost and powre into our hearts that most excellent gift of Charity grant that we may expresse the fruits of it in our conversation in being ready to helpe and succour such as are in any want and misery Lord we beseech thee for them whersoever or howsoever they are distressed and amongst others such as travaile upon the Seas in their lawfull vocations ôh bee thou unto them a refuge against the stormy wind and the Tempest let their lives and goods be precious in thy sight stand by them looke upon them be with them by thy power to defend them from all dangers either of forraine enemies home-bred Pirates or outragious Tempests Lord give them the feare of thy name the love of thy mercy peace in their consciences saâ—ety in their ships health in their persons mutuall love amongst themselves obedience to their Governours contentment with thâ—ir provisions successe in their businesse and safe returne to their homes that we may all joyn together in the praise of thy name through Iesus Christ our Lord Amen FINIS On Sunday morning the 21. of February 1635. Sic assueverunt ut recte fieri patent Erasm. Colloq Pereg. Religion ergo Vox audita perit littera scripta manet Iam inde non belli gloria quaÌ„ humanitatis cultu inter florentissimas orbis Christiani gentes inprimis floruit Camden Brit. de Norma Visam Britannos hospitibus feros Horat. Carm. lib. 3. Od. 4. Ortel in Thesanâ— Curio bellum Melitense Viperanus Knoles pag. 796. Calvin in 〈◊〉 Parts 3. Quia asperâ— magis horridiore lingua videbantur uti Aretius Hinc barbarismus pâ—o vitio Laâ—ini aut Graeci seâ—monis Ovid in Pont. Aretius in loc Doct 1. Vide AretiuÌ„ Piscat in lâ—â— Deut. 10.18 Vers. 19. Esay 58. â— Rom. 12.13 Heb. 13.2 1 Pet. 4.9 Reas. 1. Gen. 12.20 Calvin in â—oc Reas. 2. 1 Cor. 13.4 5. Phil. 2.4 Gal. 6.10 Reas. 3. Eccl. 9.2 Men and. apud Plut de tranq Exod. â—2 21 Lev. 10.19 So Theoph. Cajetan Erasm. Beza Vse 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.28 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Born Epist. 256. Ab humanitate homines dicimur Aretius Iudg. â— 4 5 Chap. 19.18 1 Sam. 25.5 6 c. Vse 2. Quest. Answ. Gen. 31.54 â— King 6.23 Surius in vita 14. Maij Vse 3. Motive Gen. 18.3 4 5. Chap. 19.2 Chap. 24.3 Exo. 2.20 Iosh. 2.1 Iudg. 19.16 1 Kin. 17 10.15 Iob 31.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide Homer in lib. 2. Odyss Mat. 25.34 3â— 36 Rom. 16.23 Pro. 28.7 Heb. 13.2 Tanta est apud Deum hospitalitatis graâ—ia ut ne potus qâ—i â—e aquae fâ—igidae a pâ—â—emâ—is remunerationiâ— immunis sir. â—mbros de ossic â—say 58.8 9 10 11 12. Prov. 3.9 2 Cor 9.9 Esa. 58 1â— Pro. 11.25 Eccl. 11.1 Mark â—â— 4 Eccl. 6.2 Mat. 7.12 Aug. de Serm. Domini in monte Lam. 1 12 Scito omnem conditionem versauileÌ„ esse quicquid in ullum incurriâ— posse in te quoque incurrere Senec. Eleemosyna fiat vel mente vel verbo vel opere Vide Concionosorii in Dominic 16 post Pentecosten Iob 30 2â— Esay 32.8 Psal. 41.1 Gen. 50. 1 Sam. 25.10 Iob 16.5 Ovid de Pont. Iob 4â— 8 9. 1 Sam. 7.8 9. Act. 12.5 1 Iohn 3.18 Iames 2.15 16 Esther 4.15 Iudg 4 â— 2 Cor. 9.7 Rom. 12.31 Gen. 18.2 3. Psal. 112.5 Part 2. 1 Iohn
by all the good turnes they receive from either how many hundreds have beene cherished releeved and yet have not returned thankes where shall a man finde a gratefull Samaritan or such an one as Elisha was who will study with himselfe to requite a good turne surely the number is but small unlesse it be some good Deborah some vertuous Ruth some godly David some religious Paul to whom thou shewest kindnesse it s very likely to be either passed over in silence or else returned with ingratefull impudence Vse 2. From hence let all men learne who from others have received kindnesses from the example here of S. Paul and other of Gods people mentioned in the Scripture to returne thankfulnesse and you especially among the rest whose lives were preserved in this so great a streit and had your bodyes haled by the strength of men from the violence of the waves that you might not be drowned take notice of the meanes enquire after the men and acknowledge it with S. Paul in my text to be no little kindnesse Let your thankefulnesse appeare by some reasonable recompence of their labour and paines ôh how would this animate and stirre them up to do the like to others and in the same times of misery do the best they can in the workes of mercy I doubt not but that it would prevaile with some if not with all But on the contrary when they shall bee sleighted and receive nought for their labour but trouble and sorrow this stoppes the streames of their charity and makes it that in these cases it flowes not so freely as otherwise it would for indeed a great part of our men are like the spring Solinus speaketh of that riseth and runneth over while men sing and play to it but falleth and sinketh againe as fast so soone as they cease Surely kinde retributions would move them and courteous requitalls make you the more worthy of their paines whereas indeed the contrary not only here with us but also in other places makes many men as well short handed as close fisted yea and hard hearted in these times of distresse Therfore so many Inns and Victualling houses saith Calvin which declare our corruption and prove that it commeth to passe through our fault that the principall duty of humanity among us is decaied Oh then study to be thankfull and thou that gettest any good done to thee by any man at the least meete him with gratitude It is mervaile saith one how a man can lie downe without this consideration especially say I if he remember how that it is a duty by God commended and the neglect therof by him punished the contrary being a vice so hatefull that as the heathen man saith when thou hast called a man by it thou hast spoken the worst thou canst of him The lawes of Athens Persia and Macedonia by the light of nature strictly condemned it and made such persons as were guilty of it subject to accusation and sharpe punishment In old time liberties and franchises were for it revoked and a man saith one were better never to receive a benefit than to be unthankfull for it What should I say more I beseech you doe your selves that right as to consider of it Be thankfull unto God as the principall agent to man as the Instrument of your safety ôh let not the remembrance of this so great a deliverance passe from your thoughts you who are now living to heare this duty pressed unto you might have been of the number of those whose bodyes your own eyes beheld lying dead and naked upon the shoare some pittifully bruised through the violence of the waves others miserably torne with beating against the rockes well think upon it you are some of those which the Psalmist mentioneth that are much indebted unto God for deliverance you go down to the Sea in ships you doe businesse in great waters you see the workes of the Lord and his wonders in the deepe how he commandeth and raiseth the stormy wind which lifteth up the waves thereof c. and when you cry unto the Lord in your trouble he bringeth you out of your distresses He often maketh the storme a calme so that the waves thereof are still and he brings you unto your desired haven Oh therefore that you would praise the Lord for his goodnes and for his wonderfull workes to the children of men and give unto those who are the Instruments of your deliverance their deserved dues forget not the example here of our blessed Apostle who forgot not a common courtesie that was shewed unto him in his misery but acknowledgeth with much thankefulnesse the reall performance of a small kindnes saying the barbarous people shewed us no little kindnes for they kindled a fire and received us every one Thus much of S. Paul truly thankefull 3 It remaines now to speake of the last particular of this text viz. the reason or occasion which moved these people thus to doe and that was because of the present raine and because of the cold It is called in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a forcing raine imbrem urgentem a smoaking shower which mightily fell upon them c. Doubtlesse their case was lementable and much to bee pittied their misery being not single but manifold when as their goods were lost their bodies well washed and be-daggled with the brinish Sea their joynts benummed not onely with the waves but also by meanes of this violent storme and extremity of cold being in the winter time insomuch that alas poore men its likely they were scarce able to stand besides they were not yet freed from their former feare of loosing their lives in this so heavy a stresse their being in a strange place and present want of food and rayment c. All which these barbarous people taking notice of were thereby moved and stirred up to shew them kindnesse from whose example wee may also learne this lesson viz. Then is the fittingest time for men to shew mercy when they behold and see others in misery These people were here by the light of nature instructed in the performance of this duty and as it was the manner of the heathens consideâ—ing of that conjunction of men in humanity they observed this law of courtesie to shew mercy to them that were in misery There are divers examples in the holy booke of God for this purpose of some who were also guided by the law of nature and bound thereunto by the bond of common humanity As that of Thermuthis as some call her the daughter of Pharoah she being an Aegyptian beholding the Childe Moses in a basket which shee had espied swimming in the River Nilus and commanded to be taken up was by the light of nature moved to compassion not onely because the Child was faire and well featured and therefore did greatly delight her as Iosephus thinketh but
But did we indeed seriously consider the great benefit that comes by our workes of mercy wee would bee more forward in time of distresse to shew pity If what hath beene spoken will not be enough for our encouragement to this duty then in the last place 4 Consider that ancient rule Fac aliis fieri quod cupis ipse tibi It was given by our Saviour Whatsoever you would that men should do to you doe ye even so to them which as S. Augustine saith must be understood of an upright and just will For when we desire to have any thing done unto us which is upright and just it is meet that we performe the same thing unto another man but if we our selves should desire any thing that is filthy or unjust then it is not meet that we should do the same thing unto our neighbour for suppose there were an unchaste and wicked man which through filthy counsell would bâ—e content his wife should play the harlot shall he therefore without sin defile another mans wife And if a man being in desperation in adversity would desire that one shold kil him shal it for that cause be lawfull for him to kil his neighbour surely no therefore in an upright and a just way let us do unto others as we would they should do unto us And wouldst not thou be pitied in distresse Suppose that thou wert the object of misery and that God should impose upon thee what thou seest inflicted upon others wouldst thou not desire reliefe would not thy heart yearne after compassion wouldst thou not complain as the Church in the Lamentations Is it nothing to you al ye that passe by c. Wert thou to instance in this particular of my Text the man that shouldest suffer shipwrack and to have both life and goods in danger of losing wouldst thou not cry out oh Friends oh Countreymen helpe and save me or else I perish and shouldst thou in this sad disasture lose both life and goods and have thy body and all exposed to the open aire upon the stony beach wouldst thou not willingly have that poore carkase of thine to be covered with earth hid from the publik view of all passengers or wouldest thou otherwise justifie the proceedings of those that should wreak and teare thy goods from thee before thine eyes and make sale of thine owne commodities not respecting thy private interest in them Wouldest thou thinke it well done or conscionably done of such as should extort upon thee in the purchase of some convenient necessaries either to feed or cloath thy body or safely to shelter the remainder of thy goods Oh tell me doth not that great witnesse within thy breast avouch unto thee that in every of these particulars thou wouldest desire mercy and that if thou wert the man that shouldest thus suffer thou wouldest also be he that should crave reliefe well then thou knowest not how soone thou mayest be the man be perswaded then from the consideration of this to cloath thy selfe with the robes of pity towards them that are in misery assuring thy selfe that this is the way to make others to heare thee when thou makest moane to them if thou wilt hear others when they make moan to thee to comfort thee in thy sorrowes if thou wilt comfort them in theirs And thus much for the encouragement to the performance of this duty 2 The next thing is for our direction and that first for the matter wherein it must bee performed wee are to know that both our thoughts words and deeds are to bee exercised in this duty of pity and compassion towards distressed people 1 Our thoughts we must meditate upon their misery that thereby we may whet up our affections to compassion and commiseration towards them to this purpose we should thinke with our â—elves that if their case were ours what a wofull estate would we deeme our selves to be in questioâ—lesse this was Iobs wont Did not I weep for him that was in trouble was not my soule grieved for the poore The Prophet Esay describing a bountifull man saith that he Will devise of liberall things that is he will meditate and thinke with himselfe when and where and how to bestow his gifts for the best advantage and comfort of the distressed Hence it is that the Psalmist pronounceth a blessing unto him that considereth the poore the Lord will deliver him in the time of trouble 2 Our woâ—ds and that by speaking comfortably unto them and by speaking unto God for them 1 Mercifull Ioseph by consolatory speeches raised up the hearts of his poore brethren when they were cast down with feare whereas on the contrary churlish Nabal by his froward and untoward language in disgracing David and setting light by his person saying Who is David and esteeming no better of him and of all those that were with him than runnagates from their master this I say could not choose but disconsolate the hearts of his Young men who were then in distresse Iob tels his friends that if they were in the same case that himselfe was in that is in so great extremity as he was That he would then strengthen them with his mouth and the moving of his lips should asswage their griâ—fe â—hen indeed have men most need of cheering up when they are by misery most pressed downe Temporis officium est solatia discere certi Dum dolor in cursu est 2 We must â—peake unto God for them and that by our praiers by commending and remâ—mbring their afflicted estate a meanes which the poorâ—st man that lives may use and be hereby a spâ—ciall assistant unto his afflâ—cted brother what though thou hast not whâ—rwith to lodge him no bread to feed him never a penny to relieve him yet so long as thou hast a mouth to speake or a heart to conceive thou mayest either by outward expressions or inward ejaculations be a comfort unto him for prayer hath a large extent and poverty doth not deprive a man of this priviledge neither take away the presence of Gods spirit or the vertue of his promises and who can tell but that thou by thy prayers mayest obtaine that for thy poore distressed brother which he himselfe with his own cannot doe see an example hereof in Iob God was pleased to accept his prayer which he made in the behalfe of his friends rather than their own which they made for themselves Theâ—e are means which God hath appointed and blessed for the great good of such as are in misery these support in trouble these sanctifie afflictions and remove them these have evermore beene accounted as speciall helpes in the time of distresse when they have beene faithfully used either by the afflicted themselves or by others for them see Iosh. the 7.6 to 10. 3 Our deeds and that as the need of the afflicted shall require and our ability give us leave
that is left of the House of Saul that I may shew him kindnesse for Ionathans sake the like he proffered to Hanun the sonne of Naehash for his fathers sake for some kindnesse that hee had shewed unto him as it s thought for receiving of him when he fled from Saul And because that neere relations should affect our hearts for benefits bestowed on them to whom we are united either by kindred and alliance by nation or profession he was not unmindfull to requite the kindnesse of the men of Iabish-Gilead which they shewed unto the dead body of his predecessor and Father-in-law Saul yea so carefull was hee to have this duty of thankfulnesse performed that it is part of his charge that he gave unto his son Solomon a little before his death wishing him to shew kindnesse unto the sons of Barzillai and to let theÌ„ be of those that eat at his Table for so They came to me saith he when I fled because of Absolon thy brother The other viz. Elisha studied with himselfe how to requite the woman of Shunem Behold thou haâ—t beene carefull for us with al this care What is to bee done for thee Wouldest thou be spoken for to the King or to the Captaine of the Hoast c Even so this blessed Apostle S. Paul not only in our Text but in diverse other places commending the duties of courtesie which were shewen unto him expresseth his thankfulnesse as to the the Romans the Galathians the Philippians and so to the house of Onesiphorus hee prayes for mercy because he oft refreshed him and was not ashamed of his chaine c. Thus have GODS people evermore acknowledgeâ— such kindnesses as have been shewed to them in their distresses Reas. 1. Because they are endued with truth and justice which are the two principall parts of gratitude the one acknowledging from whence and what it is that is received and the other rendring one good turne for another Hereupon Zenophon among the praises which he gave unto Agesilaus reporteth it a part of injustice not onely not to acknowledge a good turne but also if more be not rendred than hath bin received And Socrates was of opinion That an ungratefull person could not be of a noble minde nor yet just Reas. 2. Because they are humble and lowly conceited of themselves and do rather admire than any way neglect or contemne the least courtesie that is done unto them they see in themselves that which may rather withdraw mens affections from them and therefore are ready to say with Mephibosheth when David proffered him so much kindnesse for his father Ionathans sake as to restore him to al the lands of Saul his father and to let him eat bread at his Table continually What is thy servant that thou shouldest looke upon such a dead Dog as I am But especially in expressing their gratitude towards God they are ready to say as David doth What is man that thou art mindfull of him and the son of man that thou visitest him Or else more particularly of their owne persons with the same Prophet they are ready to cry out Who am I O Lord and what is my house that thou hast brought me hitherto Thus I say being ready alwayes to acknowledge their owne unworthinesse they secretly insinuate their thankfulnesse and put away from them that hatefull vice of ingratitude Reas. 3. Because they look up unto God from whom these kindnesses shewed unto them in their distresses originally do come and so beholding him in the giver they are thereby much stirred up to this duty of thanksgiving not only unto God who is the principall author and giver of every good giving and every perfect gift that they enjoy but also unto the creatures who are as Gods hand in bestowing his mercies on them or as one cals them his Carriers whereby his favours are brought unto theÌ„ unto whom in the Lord and under him they are not unmindfull to return thanks for their paines and care in bringing Gods blessings to them Vse 1. The consideration of this point stands in opposition to a vice which is too too common in our times and justly reprehends it for its being in such an age wherein we are loaden with many kindnesses both from God and man Many there are who forget such favours as were shewen unto them in their misery and obscurely bury them in the pit of oblivion like Pharaohs Butler who in his prosperity forgot his friend Ioseph and what pleasure he had done him in the time of his adversity Or those Lepers which our Saviour healed scarce one among tenne doth returne to give thankes the favours which they receive in this particular may be likened to wounds the remembrance whereof continues as we are wont to say but for the space of nine dayes no sooner ripe than rotten If that be true which the Cynick hath said Nothing waxeth sooner old than a good turne or benefit and yet there are a worser sort than these who as David complaineth reward evil for good a fearefull case for doubtlesse if to returne evill for evill be a sin in some naâ—ure damnable then to return evill for good received is far more inexcusable The Scripture is full of examples for this purpose thus Laban rewarded Iacob and Saul David as appeareth by the words of Ionathan 1 Sam. 19.4 compared with Psal. 35.12 And thus the men of Keilah notwithstanding they were preserved from their enemies by Davids meanes yet they made but a wicked retribution hereof in being forward to deliver him up into the hands of his enemy Saul poore David he was better conceited of them and could not be perswaded that they would be so sinfull as to make such an ungratefull returne unto him for his kindnesse and therefore twice in the first of Samuel 23. he demands of the Lord O Lord God of Israel I beseech thee tell thy servant will the men of Keilah deliver me and my men into the hands of Saul They will deliver thee up saith the Lord and so questionlesse they had if David had staied there It was no lesse abominable ingratitude in Ioash King of Iudah who unjustly caused to bee put to death the son of Iehoida the High Priest which Iehoida had saved his life and advanced him to the Kingdome and therefore to his disgrace it is left upon Record untill this day and shall so remaine as long as the Sun and Moone endureth That Ioash the King remembred noâ— the kindnesse which Iehoida had done unto him but slew his sonne Oh I would to God that this age wherein we live could not afford us examples for this so hatefull a vice but alas how do most men slight not onely Man but God who gives unto them life health food raiment liberty peace plenty seasonable times and such like and in a most carelesse dis-respecting manner passe
also in regard of the present misery the babe was then in which wept upon her and in a manner desired mercy of her whereupon being moved with the weeping and together also delighted with the beauty of the Child she had mercy on it and in so great a streit did both relieve and succour it Shobi Machir and Barzillai beholding the present misery of David and his people were hereupon moved and stirred up to shew them mercy They brought saith the text beds and basons and earthen vessells and wheate and barlie and flower and parched corne and beans and lentiles parched pulse c. for David and for his people that were with him for to eate now what occasioned them thus for to do Why because they saw the people were hungry and weary and thirsty in the wildernesse Doubtlesse the same consideration moved the Princes of Ephraim to have compassion on the distressed Captives of Iudah for such as they saw naked they cloathed those whom they beheld barefoot they shod and such as were hungry and thirsty they gave them to eat and to drink in a word they annoynted them and caried all the feeble of them upon Asses and brought them to Iericho the City of palme trees to their brethren What should I speake of Iob that holy man heare himselfe speake in his owne words Chapter 31.16 17 18 19. verses and from thence you may observe that then he thought it best to shew mercy when he beheld and saw others in misery It was a worthy saying of Ebedmelech that noble Courtier unto his lord and Master the King Ieremiah the Prophet whom these men have cast into the dungeon is like to die for hunger in the place where he is c. Surely surely he tooke notice of the Prophets misery and was therupon set forward and raised up to procure him reliefe which he did not only by acquainting the King of his distresse but was himselfe also an Instrument of drawing him out of that deep dungeon w th cords of old clouts and rotten ragges which he had devised and made for the same purpose So the Samaritan finding the wounded person though likely a Iew who were because of their religion so great enemies that they would neither eat nor talke nor have any familiarity one with another yet moved with naturall affection took this opportunity and according to his distresse when he saw him he had compassion on him and went to him and bound up his wounds c. But what need I to multiply examples in this so manifest a truth doâ—h not God himselfe expresly command us that when we see and behold others in misery we should thereby be stirred up and moved to mercy I am sure these places prove it Deut. 15.7 8. Iames 2.15 16. neither is sufficient reason wanting for the confirmation of it Then is the fittingest time Reas. 1. Because then mercy will be right welcome and comfortable unto them best apprehended most accepted ôh how faire a thing is mercy in the time of anguish and trouble saith Iesus the son of Syrac it is like a cloud of raine that commeth in the time of a drought A morsell of bread to a hungry man how sweet is it or a cup of cold water to one that is athirst tell me how welcome do you thinke was the kindnesse which Ruth received from Boaz in the time of her distresse though for the present it were but meane in suffering her to gleane amongst the sheaves of barly c. yet doth her Mother iâ— law say blessed bee he that did take knowledge of thee Anâ— was not that a joyfull Cave to the huÌ„dred Prophets wherin Obadia had hid them from the fury of Iezabel ôh how sweet was the bread and water which he then fed them withall In like manner questionlesse the entertainment that these barbarous people gave to S. Paul and his company in this so great a misery in receiving them into their houses in making a fire for them c. was most desired of them best accepted by them Reason 2. Because misery is the true and the proper object of mercy when God calls upon us for the performance of this duty whom doth he nominate but distressed people the needy the poore and such like who stretch forth their hands for helpe Thou shalt open thine hand unto thy brother to thy needy and to thy poore in the Land Our bread must be dealt to the hungry our doors open to receive the poore and needy our garments ready to cloath the naked as the Prophet speaketh these these are they which call for mercy at our hands the hungry cry for bread the thirsty for drinke the naked for cloathing the harbourles for house roome the sick for visiting the troubled for comforting in a word all that are in misery crave for mercy to these therefore as we are able should we endeavour to give supply answerable to their necessities and wants Reas. 3. Because we know not what a day or an hower may bring forth who sees not but that times alter and change and are not men in like manner variable in their dispositions Qui non est hodiè cras minus apius erit If we neglect the present time the future perhaps will be lesse fitting either for us to give or them to receive our brother may be dead swallowed up with overmuch heavinesse ouâ— goods may be taken from us that so when we be willing we may want opportunity to shew mercy the which though the world makes little account of is an heauy curse and no lesse griefe to a pious man than for an Husband-man to have much good seed and yet want ground and time to sowe it We should therefore take the present occasion and then shew mercy when we behold and see others in misery 1 The consideration of this meets with the Misanthroposes of our Times haters of their owne shape who when they behold others in misery have no more regard or humanity in them than if the Rocks had fathered them or the she Wolfe brought them forth or that they had drawne their milke from Dragons in the Wildernesse instead of comforting the distressed they give them as the enemies of Christ David did Gall for meat and Vineger for drink We need not go farre for instance I would to God that the consciences of some of you which heare mee this day could not beare witnesse with me that ye are the men who most barbarously have offended in this kinde Misery upon your Coast is so common an object that custome herein hath even extinguished naturall affection In mine own hearing I have heard the distressed pleade with you cry unto you intreate you not only in consideration of that common bond of humanity but for your Gods sake your Countries sake that you would forbeare and take pity on them but ye
would not besides your cruelty shewne to the dead bodies of such as have miscarried in these sad times your eyes have not only beheld them how they have lyen massacred and torne either by beating against the Rocks or bruised with the broken timber but your feet also have gone over them yea trode upon them and which I am ashamed to utter to this very intent that you might dis-robe them of their garments and so lay open their nakednesse to the view of passengers leaving their corps uncovered for Dogs and Crowes to make a prey of did not the better sort amongst you whose care herein is to be commended in some reasonable time take order for their buriall whose bodies for ought you know at least wise of some of them had they escaped the danger of the Seas and died in their owne Countrey might have beene buried in Censoriall pompe Oh will not the Lord visite for these things shall not the God of mercy take notice of such cruelty Surely yes It that be true which the Father saith exagerating the fact of that cruell Souldier which with a Speare pierced the side of Christ after he was dead viz. That it is far worse to offer any contumely or disgrace to one that is dead than is the punishment of the Crosse. Then certainly such as are guilty in this kinde shall not escape God hath threatned to punish them and will not faile to inflict it upon them either in this life as he hath done upon some or else in the life to come as he will do upon all that live and dye in this sin Oh thinke upon this I beseech you and let it work remorse and penitency in you assure your selves that if they shall perish eternally who have not done the workes of mercy then much more shall they be damned who have acted the workes of cruelty and especially against such who are in misery Si isti poenas luent qui proximo suppetias non tulerunt quid fiet de istis qui miserum insuper expilarunt despoliarunt If they who helpe not their poor and needy neighbours shal eternally be burnt in hel fire much more shall they be there burnt who rob and spoile their needy neighbours thus goes the sentence Depart from me ye cursed in to everlasting fire prepared for the Devill and his angels For I was an hangred and ye gave me no meat I was thirsty and ye gave me no drink I was a stranger and yee tooke me not in naked and ye clothed me not sick and in prison and ye visited me not If it be so severe against such oh how fearefull and lamentable shall their case be against whom the Iudge may thus proceed in sentence Depart from me ye cursed c. For I had meat and by force you tooke it from me I had drinke and you spoiled me of it I had a house and you thrust me out of it I had goods and you violently tooke them from me I had clothes and you pulled them from my back I was in health you drove me into sicknesse I was at liberty and you imprisoned me doubtlesse it will be a heavie sentence and a voice of much terror unto all mercilesse men who neglecting the present occasion of shewing mercy unto the distressed have instead thereof exercised the works of cruelty Vse 2. This may informe us of the great error and mistake of those which misguiding their affaires without judgement are forward to extend their liberality and workes of bounty to such as have no need rich men and such as are well able to recompence their cost shall finde entertainment at their houses but they are willing to do little or nothing for the distressed for thē by whom they thinke to be answered nothing againe these for the most part are contemned and despised as Iob saith He that is ready to slip with his feet that is which is fallen from prosperity to adversity is as a Lamp despised in the thought of him that is at ease his company is offensive unsavoury as the snuffe of a Candle these men are not unfitly by that holy man compared unto a Brook which in Summer when we need waters it affords none it s dried up in the Winter it is hard frozen but in the time of rain when there is no want then it overflowes Surely these men account all that to be lost which man repayeth not and so by this meanes they omit the present opportunity or poore mans necessity Vse 3. Lastly therefore from the consideration of this proposition let every one learne to take notice of the present occasion offered wherein to exercise the workes of mercy and make use of it Oh how ready are we to watch our opportunities in other matters we are prone to commit sin instantly and take advantage from the least occasion to worke our owne ends in outward businesses we observe the fittest seasons we gather fruit when it is ripest wee cut downe corne when it is hardest we let bloud when it groweth rankest and why should we not in like manner refresh our distressed brother whilest he is poorest Oh my brethren if we want not hearts we have opportunities enough daily offered us to the exercising of mercy Mercy needs not ride abroad to seek worke in these times we may finde objects almost in every place in every City Towne and Countrey if we please but to harken we may heare the cries of the distressed bewailing themselves in their miseries and beseeching others to give reliefe unto them let us not then put off our good and charitable duties from time to time if thy brother bee hungry now feed him if thirsty now give him drink if naked now cloath him if sick now visit him for now is the fittingest time for thee to shew mercy whilest thou doest behold and see him in misery The time will not suffer me to inlarge my meditations any further upon the discovery of this duty we have already broken the ordinary wont gone beyond the limits of our appointed houre but my desire is if possible to move the consciences of some here present and to bring them to a sight of their sin in the neglect of this duty that so they may labour to break it of by repentance Oh that such would consider how that God himselfe doth undertake to pleade the strangers cause heare what he saith If thou vex or trouble such that is Strangers Widowes and Fatherlesse children and so he call and cry unto me I will surely heare his cry and my wrath shall wax hot and I will kill you with the sword c. You are men many of you of the same profession with those which unhappily many times are cast away upon your Coast you of all others considering your liablenesse to the same misery should take pity on them ayde and assist them for the best what they may doe in such a