IF you please but to read the precedent Chapter, you may easily conceive these words of our Text to depend upon that story; [Page 2] Saint Paul being taken pri­soner, and delivered unto one Iulius Centurion, who was of the Bond o Augu­stus, was with him and other prisoners shipped towards Rome, in a Vessell of Adra myttius, which was a Citie of Aeolia, purposing to sayle by the Coasts of Asia, the next day they arived Si don; from whence depar­ting, they sayled hard by Cyprus, because the windes were contrary. At length they came to Mira which was a Citie of Lysia; where their Captaine finding a Ship of Alexandria bound for Italy, they hyring pas­sage, went along with him. In which voyage they were sore troubled; their sayling [Page 3] being very dangerous, the Sea tempestuous, partly by reason of the time of the yeare, which was thought to be in the moneth of Sep­tember: but especially be­cause of a stormy winde which arose over against the Island of Candie, which tossed them exceedingly, insomuch that they were faine to throw out part of their lading, & cut off their Mast by the board. At length supposing they were neer some shore, they soun­ded and found twenty Fa­thomes, afterwards fifteen, whereupon they cast An­chor; and in the morning, so soone as day appeared, they espied a certaine Ha­ven, into which they min­ded [Page 4] to thrust the Ship, and then weighing up their An­chors, committed them­selves to the Sea, and ha­ving loosed the Rudder bands, and hoysed up the main sayl to the wind, they drew toward the shoar; mis­sing of the Haven, they fell into a place where two seas met, and there thrusting in the Ship, the forepart stuck fast and moved not, but the hinder part brake through the violence of the waves: whereupon the Passengers and Saylers, being in number two hundred seventy and six; some swimmed, others got upon boards and broken peeces of the Ship, and so came to Land.

The place where they [Page 5] run aground, was Melita, an Island situate in the Me­diteranean Sea, distant from Sicilia sixty miles, and from Africa an hundred and ninety. There were two Islands called by this name, this, and another which ly­eth in the Adriatick Sea neare to Dalmatia. Some as­cribe S. Pauls shipwrack to this latter:Ortel. in Thesan [...]. but their opini­on Beza in his annotations on this place learnedly con­futeth, and proveth it to be that Melita within the Straits, which at this day is called Malta; and is one of the places most renowned in the World, for repelling of the Turkes; when Soly­man the Emperour of them did send against it a most [Page 6] mighty Army, it was then defended by them, who are called the Knights of Malta, being in the yeare 1565. concerning whose valour and successe in resisting that mighty adversary,Curio bel­lum Meli­tense. Vipe­ranus. Knoles. pag. 796. divers have written at large, in their bookes of that Argu­ment.

But now what entertain­ment our Apostle and the rest of his company found, being h [...]re put ashore, my Text, with some of the sub­sequent verses in this Chap­ter, doth plainly shew.

The words which at this time I have made choyce to speake of, doe mention a kindnesse which they recei­ved, at their first comming out of the Sea; being al wet [Page 7] and bewraied with the [...]ome of the Sea,Calvin. in [...]. and stiffe with cold (as Calvin describes them) and with much adoe, crawling to the shoare, they received (as S. Luke, who was one of them, confesseth) no little kindn [...]sse, which the barbarous people shew­ed unto them; For they kindled a fire, &c.

This courtesie wee have here described,

1 By the persons who shewed it,Parts 3. The Barbarous people.

2 By the thing wherein it was shewen, with the A­postles acknowledgement of it, They kindled a fire, &c. which he confesseth to bee no little kindnesse.

3 By the cause or reason [Page 8] moving them thereunto, which was, The present raine and the cold.

1 The persons, were the inhabitants of the Iland, which are here called, Bar­barous people. Of Barbari­ans we may reade in other places, viz. In the Romans, the Corinthians and the Co­lossians: in which places the word is taken; either,

1 For one, who is rude and unlearned, as Rom. 1.14. or,

2 For one, who so spea­keth as he is not understood; as 1 Cor. 14.11. or,

3 For one of another Nation different from the Iewes, and the Greekes, as Col. 3.11.

S. Paul in that place be­fore [Page 9] named, of the Romans, by Greekes understanding men that were more civill, which were governed with good and civill lawes; by the Barbarians a wilder sort, which were more savage and fierce, more rude, and that in a twofold respect.

1 In pronouncing the Greek tongue,Quia asper [...] magis & horridiore lingua vi­debantur uti, Areti­us. being igno­rant thereof, they were esteemed by the Greeks as Barbarous; for the Greeks were won [...] to call, Omnes Barbaros non Graecè loquen­tes, all Barbarians that could not speak their tongue. The Romans also, after the Empire was translated unto them,Hinc. bar­barismus p [...]o vitio La [...]ini aut Graeci se [...] ­monis. were so wont to esteeme of all those who were ignorant of the Greek [Page 10] and the Latine Tongue. Whence the Poet in his ex­ile complaines, that because hee could not understand them, he was no other than a Barbarian amongst them; Barbarus hic ego sum;Ovid in Pont. quia non intelligor ulli.

2 In regard of their rude behaviour in comparison of the Greeks: for the Greci­ans were the civillest, nea­rest, finest, and gentilest peo­ple that were under the Sun; where all Arts were refined, whither all men of note travelled for good breeding in all good litera­ture, and for understanding of all good discipline for peace and for war. From whence, the Romans first of all other Nations, by [Page 11] reason of their commerce with them, and the apt sci­tuation of their Countrey, learned their civility and knowledge of Arts and good Lawes; unto whom we of this Land, by reason of their conquest thereof, are beholding for the grea­test part of that good bree­ding which is amongst us.

But to come to these peo­ple here mentioned in my Text; they were as Areti­us and others think,Aretius in loc. a mixt people consisting of Afri­cans and Italians, as it often happeneth in such places whose confines are neere adjoyning the one to the other.

From them, in this place, receiving the Apostle and [Page 12] the rest of the company in­to their houses, making them fires because of the cold and raine in Winter, courteously lodging them; and when they departed (being such as had suffered shipwrack, and were there­by in want) helping them with necessaries; we may observe,

It is not a thing only com­mendable in these Heathens, Doct: 1. but also to bee imitated by us Christians, Vide Are­tiū & Pis­cat. in l [...]. to be harboursome to strangers, and courteously to succour them in their wants.

A duty which indeed is much commended in the Scriptures unto all Christi­ans, as a sweet fruit of libe­rality; God Almighty from his owne example doth ad­monish [Page 13] men to the perfor­mance hereof, when hee saith of himselfe,Deut. 10.18. That hee executeth the judgement of the fatherlesse and widow, and loveth the stranger, in giving him food and raiment; hee inferres thereupon this du­ty belonging unto us:Vers. 19. Love ye therefore the stranger. He appoints it to the Iewes, as a part of that fast which he had chosen, to deale their bread to the hungry, Esay 58. [...] and to bring the poore that are cast out, to their houses; and when they see the [...]aked, to cover them, and not to hide themselves from their own flesh, &c. Often by his A­postles doth he presse this duty unto the people. Saint Paul numbers it in the Cata­logue [Page 14] of those dayes which are required of us, and set downe in the 12. of the Ro­mans, Rom. 12.13 Bee given to hospitali­ty: and writing to the He­brewes, Heb. 13.2 he would have them not forgetfull to entertaine strangers. Saint Peter would have his auditors and all o­thers to use hospitality one to another without grudg­ing:1 Pet. 4.9. by which places (be­sides the example of these heathen Melitenses, here mentioned, who had lear­ned by nature this point of courtesie) wee may see the truth of this doctrine, viz. That it is our part and duty to bee harboursome unto strangers, and freely to suc­cour them in their distres­ses.

[Page 15] Reas. 1.Reas. 1. Because it is a Law not only written in the book of God, but even im­printed in the very nature of man, though wee know not the purposes of their hearts, and what their in­tents may be; yet wee are to use them courteously for identity of their nature; that is, because they are Men, children of Adam, as our selves are. It was nature, and not Religion that mo­ved the King of Aegypt to give commandement for Abraham, Gen. 12.20 that none should hurt him, or any of his pos­sessions, and here in this place, common nature (saith Calvin) did wring out of these Barbarous Gentiles, Calvin in [...]oc. some affection of mercy, in [Page 16] this so great necessity.

Reas. 2.Reas. 2. Christian chari­ty requireth this at our hands;1 Cor. 13.4, 5. doth not the Apo­stle in that great commen­dation of Charity, say of her, that she is kinde, and that shee seeketh not her owne? And doth not the same Apostle exhort the Philippians, Phil. 2.4. not only to re­gard their owne estate, but the estate also of others? Surely yes: and wri [...]ing to the Galathians, Gal. 6.10 hee would have us, as opportunity and occasion shall bee offered, to do good unto all, but especi­ally to them who are of the houshold of faith.

Reas. 3.Reas. 3. The common condition of all men bindes us hereunto: All things [Page 17] (saith Salomon) come alike unt all: Eccl. 9.2 and there is no man (saith a Heathen man) that can say this or that I shall never endure:Men and. apud Plut▪ de tranq. Quae sua sor [...] hodiè est, cras fore vestra po­test; that which is their estate to day, may be thine to morrow. This reason the Lord Himselfe useth; when hee commanded the Israelites,Exod. [...]2.21. that they should not vex the strangers, but handle them courteously,Lev. 10.19. for that they themselves al­so were strangers in Egypt. Who is there now so cer­taine of his home and habi­tation here, that he can bee assured that he shall never be a stranger else where. It is as easie to go out, as to come in to our owne Land: thou [Page 18] mayest as soone be driven to other places, out of thine own countrey to be a stran­ger there, as others have bin from theirs into thine, to be a stranger here. Ob­serve then the Apostles rule, Remember them which suffer adversity, as being your selves also in the body;So Theoph. Cajetan. Erasm. Beza. that is, in the body of flesh and frail­ty, subject to the like mi­sery.

Vse 1.Vse 1. The consideration of this doth reprove the un­charitable disposition of many, who far unlike, and indeed much worse than these barbarous people, do shew but little kindnesse to distressed strangers, which even heare the cry of the poore and harbourlesse at [Page 19] their gates; yea, at their doores, and yet will not be moved to relieve and suc­cour them. Oh tell mee, whosoever thou art; thou that pitiest not the wants of them that are in misery, and mindest not their griefes, tell mee I say, if the Lord should ever strip thee of what thou hast, (as he can doe it in a moment, for he that gave all, can take all) who, thinkest thou, should succour thee, what eye would pitie thee, or what hand would spare thee? when as neither thine heart yearneth, nor thine eye wa­tereth, at the miserable de­solation and heavie calami­ty of others. Doth not this beast-like behaviour, and [Page 20] uncharitable carriage, ar­gue a want even of naturall affection; and what shall we think of such men? are they not given up to a repro­bate minde? [...] Rom. 1.28 30. I am sure Saint Paul makes this defect in them a note hereof; [...] and S. Bernard cals them the chil­dren of wrath, that have no sense of Gods wrath;Born. Epist. 256. nec tristantur in trist [...]bus, that are not affected with those that are afflicted. Howsoever it is an evident badge or cognisance of an unmerci­full man; and wh [...]t is more odious?Ab huma­nitate ho­mines di­cimur. Yea, what more against nature, than to bee inhumane: when (as Areti­us, Aretius. fitly, upon our Text hath it) humanity takes its deno­mination from man. Oh [Page 21] that men would lay these things to heart, and from hence be moved to a more courteous usage of distres­sed and harbourlesse peo­ple;Iudg. [...].4, 5 then should not Gide­ons army faint for want of br [...]ad,Chap. 19.18. nor a poore Levite passe from Bethlehem Iudah toward the side of Mount Ephraim, and have none to receive him to house: But churlish Nabal would have compassion on David and his men being in want,1 Sam. 25.5, 6, &c. and send th [...]m some part of that cheere, which he had provi­ded for his feast, to succour them therewithall.

Vse 2.Vse 2. Let every one from hence learne (as God hath made him in ability, and doth daily offer him op­portunity) [Page 22] to be carefull in the performance of this du­ty, comfort the distressed in their wants, yeeld supply unto them; if harbourlesse, house them; if naked, cloth them; if hungry, feed them, &c.

Quest. Quest. But must we doe thus unto all? Are there not some who are thus in want, which deserve no such courtesie? their pretenses it may be are evill, and shall we for al this succour them?

Answ. Answ. I answer: First, Christian wisdome and [...]ristian love, must goe hand in hand: here is a case in which charity must over-rule the matter; and chari­ty is not suspitious, but ho­peth the best of every one, [Page 23] where there is no evident proofe or presumption to the contrary; if thou recei­vest a distressed man, in the name of a righteous man, & givest him but a cup of cold water with a good heart, in that thou thinkest he belon­geth to Christ; let him bee what he will be, at his own perill, thou shalt loose nei­ther gift nor reward, for Christ hath undertaken to repay thee.

2 Thou mayest for hu­manity or courtesie, receive a Turke or a Pagan, a Iew, an Infidel, or Heretick, to talk or table, for a night or a small time, so thou keep thy selfe from his pollutions; we must be courteous and give regard unto wicked [Page 24] men, respect them, not as they are wicked men, but as they are men, love their persons, and loath their vi­ces.Gen. 31.54 So did Iacob feast his Idolatrous Father-in-law, and Kinsmen, when they pursued him to the Mount of Gilead with purpose to hurt him: & Chirst bids us feed our enemies, and give them drink if they thirst. So Elisha to the host of the Syrians, [...] King 6.23. who being sent for to take him, yet when he had taken them and led them to the City, he would not suf­fer the King to doe them any hurt, but refresht them with meat and drinke, and sent them away in safety. Our outward courteous re­ceiving of Infidels, is like [Page 25] unto coales of fire, to draw them in love with our inward religion. Pacomius a souldier under Licinius the Emperour,Surius in vita 14. Maij seeing the en­tertainment that Christian souldiers gave one to another; how they pitied, hel­ped, and succoured one ano­ther, being in want, or sick, or wound [...]d, was moved to approve of their Religion, which taught them so much goodness [...], and was upon that occasion converted. Who knowes what good thy courteous cariage and kinde usage may do? How­soever, if it work not their conversion, yet it may fur­ther thine owne salvation, it being a fruit of faith, w^ch shall further thy reckoning.

[Page 26] Vse 3.Vse 3. Lastly therefore, for our further encourage­ment to the performance of this duty, and our better di­rection in the manner of doing it, let us consider cer­taine motives to induce us thereunto; and some parti­culars concerning the mat­ter wherein, and the man­ner how it ought to be per­formed.

The motives may be ta­ken either,

1 Motive.1 From the examples of others, who have thus done, who have beene courteous and hospitable unto distres­sed strangers, and especial­ly of the faithf [...]ll. The Scriptures are full of presi­dents to this purpose: in Genesis Gen. 18.3, 4, 5. wee may reade of [Page 27] Abraham and Lot: Chap. 19.2 Chap. 24.3 of Laban to Abrahams servant, who bad him come in, and pre­pared house-roome for him and his Camels: In Exodus of Reuel, the Father-in-law of Moses, Exo. 2.20. who before hee was acquainted with him, gave succour unto him, cal­led him in, gave him bread, &c. when he was fled from the fac [...] of Pharaoh, who sought to slay him:Iosh. 2.1 In Io­shua of Rahab: In Iudges, Iudg. 19.16. of the old man of Gibea, who entertained the poor Levite: In the Kings, of the Widow of Zarephath, 1 Kin. 17 10.15. who enter­tained the Pr [...]phet Eliah, and gave him bread and drinke: In Iob, of himselfe, who would not suffer a stranger to lodge in theIob 31.32 [Page 28] streets; but opened his door to the traveller. In the New Testament we may reade of many: but these may be suf­ficient to stir up any man to the performance of this du­ty, if they have any desire to doe as faithfull and holy men have done: but if this will not do it; to shame us, we may produce the exam­ples even of Heathens, of Barbarians; who (as our Apostle in our Text witnes­seth) have shewed no little kindnesse to men in heavinesse: they by the light of nature saw, [...]. how that God had a care over strangers, therefore they worshipped,Vide Ho­mer in lib. 2. Odyss. Iupiter hospitalis. Oh wha [...] an ignominy and reproach is this unto Christians; [Page 29] whose name and title should put them in minde of pitie and compassion, to be even out stript by heathens! and that barbarous savage peo­ple, should be more curte­ous than those, who in out­ward shew would seeme to be most pious! surely these at the last day, will rise up in judgement against many in this Kingdome, in this Countrey, in this Place: oh with what face wilt thou pleade for mercy, when thy conscience shall accuse thee for being unmercifull I wilt thou say unto the Iudge, ne­minem occidi, I have killed no man; surely hee will re­ply, but thou hast deprived many of their goods, thou hast denied them succour, [Page 30] whereby they might p [...]e­serve life, &c. Oh what [...] woefull prosp [...]ct will i [...] be unto thee, to see those who have perished through thy default, to stand and accus [...] thee before Gods Tribunal▪ and to have not only Gods faithfull people, but even In­fidels and Ba [...]barians, to witnesse against thee in this particular!

2 2 Consider, it is a commendable worke, friendly to succour those that are in distresse; yea, so praise-wor­thy is this vertue, that our Saviour Christ will speake it to the glory of his elect at the last day, when he shall cal them to inherit the king­dome prepared from the beginningMat. 25.34, 3 [...], 36 of the world for [Page 31] them, saying, I was an hun­gry, and yee gave me meate; thirsty, and you gave mee drinke; a stranger, and ye took me in; naked, and ye clothed me; sick, and yee visited mee, &c. hath not the H. Ghost recorded the memorable examples of the faithfull in this kinde to eternity, for their everlasting fame and renowne? When the Scrip­ture speakes of Abraham, Lot, Iob, and the rest before named, how they were hos­pitable, is it not spoken to their glory? and what could bee spok [...]n to the greater comme [...]da [...]ions of a man, than S. Paul of Gaius, when he saith; Gaius mine Host,Rom. 16.23. and the Host of the whole Church; hee was no Inne-keeper, [Page 32] but his house was as open as an Inne to receive distressed Christians; whose love and affection towards them, made S. Iohn to re­joyce: if this be the man (as Ambrose thinketh) to whom he wrote his third Epistle, surely it was a title of grea [...] worth, which the Apostl [...] there gives him; and assu­redly perswade thy selfe, that as he that shall give un­to those that have no need shames his Father (as Solo­man speaks,Pro. 28.7.) so on the con­trary, he that shall distr [...] ­bu [...]e to those that have need, he is a glory to his family.

3 3 As it is commendable, so its profitable; never di [...] any man lose yet, by being truly hospitable: we may [Page 33] read of many that have gai­ned by it; the examples of all those afore-named Saints are a sufficient wit­nesse hereof:Heb. 13.2. did not Abra­ham and Lot, hereby enter­taine Angels at unawares? Had not the one with them the promise of a Sonne, and destruction of Sodome re­vealed unto him? and was not the other delivered frō the same? Did not Raguel get a good match for his Daughter? and was not La­ban blessed for entertaining of Iacob? How profitable was that nights lodging that Rahab gave unto the Spies; was not she and hers by this meanes saved in the sacking of Ierico? Surely, surely, this is a fruitfull and [Page 34] a gainfull course of Christi­anity;Tanta est apud Deum hospitalita­tis gra [...]ia ut ne potus q [...]i [...]e aquae f [...]igidae a p [...]em [...]is re­muneratio­ni [...] immu­nis sir. [...]m­bros. de ossic. and so acceptable un­to God, that he will not suf­fer it to go unrewarded; the Holy Ghost is very ample and large in describing the benefit that is gotten, by the due manner of performing of this duty; to omit many other places; that in Esay afore-named declares as much; when the Lord by his Prophet had shewed the people, how they should deale their bread to the hungry, &c. in recompence thereof he addes; then shall thy light break forth as the morning, [...]say 58.8, 9, 10, 11, 12. and thine health shall spring forth speedily, and thy righteousnesse shall go before thee, the glory of the Lord shall be thy rere­rereward; [Page 35] then shalt thou cal and the Lord shall answer, &c. In a word, so gainfull are the workes of Charity in this nature, that both GOD, our selves, and others reape profit hereby. God, in regard it is a means to procure praises unto him, from them whom wee re­lieve: wil not they say, God I thanke thee which hast raised up such an one to ad­minister succour unto me in my distresse: thus men by their riches and increase may be said to honour the Lord.Prov. 3.9.

Our selves, in regard of the manifold mercies and favours, which for thus do­ing are powred upon us; mercies which are great in [Page 36] number, excellent in quali­ [...]y,2 Cor 9.9 Esa. 58.1 [...] and everlasting for du­rancy. Others, for that by this meanes, such as are able and at liberty, may by our example, bee stirred up to the p [...]rformance of so gain­full a duty, and those that [...]re distressed, shall be much comforted and relieved. Oh then, say not, that it is in vaine to succour the har­bourlesse, and relieve those that are in misery: but re­member the promise, The liberall soule shall be made fat, Pro. 11.25 and he that watereth, shall bee watered also himselfe. Thinke upon that proverbial speech of Solomon, Cast thy bread upon the waters, Eccl. 11.1. and after many dayes thou shalt finde it againe. When men bestow [Page 37] their gifts for they know not what, they are wont to say, I had beene as good, I had throwne my money down the River: but in this case, though we seeme to throw our money or our food in­to the River or Sea it selfe, wee shall have it restored with advantage, and even then when we thinke all is forgotten.

But this is a Paradox to miserable niggards, who are meere strangers to com­miseration and pity; they [...]hink al too much that goes this way, and esteeme it no better than lost,Mark [...].4 as Iudas did of the Box of Ointment: Hence it is they are so loth to contribute to the nece [...]si­ty of any, and one penny to [Page 38] the poore distressed comes as hard from them, as if a distresse of a fine or an a­mercement were to be ex­torted of them: these indeed are such to whom the Lord hath given riches,Eccl. 6.2. but they know not how to use them. 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 4 Consider that ancient rule, ‘Fac aliis fieri, quod cupis ipse tibi:’ It was given by our Savi­our, Whatsoever you would [Page 39] that men should do to you, Mat. 7.12. 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,Aug. de Serm. Do­mini in monte. 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 b [...]e content his wife should play the har­lot; shall he therefore with­out sin defile another mans wife? And if a man being [Page 40] 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;Lam. 1 12 Is it no­thing to you, al ye that passe by, &c. Wert thou (to in­stance [Page 41] 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 [Page 42] 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,Scito om­nem condi­tionem ver­sauilē esse, & quicquid in ullum in­curri [...] posse in te quo (que) incurrere. Senec. thou wouldest also be he that should crave reliefe: well then, thou knowest not how soone thou mayest be [Page 43] 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 2 our direction, and that first for the matter wherein it must bee performed;Eleemosyna fiat vel mente, vel verbo, vel opere. wee are to know that both our thoughts, words, and deeds, [Page 44] are to bee exercised in this duty of pity and compas­sion, towards distressed people.

Vide Con­cionosorii in Dominic. 16 post Pente­costen.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 [...]elves, that if their case were ours, what a wofull estate would we deeme our selves to be in; questio [...]lesse this was Iobs wont,Iob 30.2 [...] 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,Esay 32.8 he will meditate and [Page 45] 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. Psal. 41.1.

2 Our wo [...]ds; and that by speaking comfortably unto them; and by speaking unto God for them.

1 Mercifull Ioseph by consolatory speeches,Gen. 50. rai­sed up the hearts of his poore brethren, when they were cast down with feare; whereas on the contrary, churlish Nabal, 1 Sam. 25.10 by his fro­ward and untoward lan­guage, in disgracing David [Page 46] 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,Iob 16.5. 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 gri [...]fe. [...]hen indeed have men most need of cheering up, when they are by misery most pressed downe.

2 We must [...]peake un­to God for them, and that by our praiers, by commen­ding and rem [...]mbring their afflicted estate; a meanes which the poor [...]st man that lives may use, and be here­by a sp [...]ciall assistant unto his affl [...]cted brother: what though thou hast not wh [...]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 [Page 48] 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;Iob 4 [...].8, 9. 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. The [...]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 accounted1 Sam. 7.8, 9. as speciall helpes [Page 49] in the time of distresse, when they have beene faithfully used,Act. 12.5 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: for we must not love (as the Apostle saith) in word and tongue onely,1 Iohn 3.18. but in deed and truth: for what availeth it (saith S. Iames) If a brother or a sister be na­ked and destitute of daily food,Iames 2.15, 16 and one of you say un­to them, Depart in peace, be you warmed and filled; not­withstanding ye give them not those things which are needfull to the body: No, we must do more than this; there must be reall expressi­ons [Page 50] of this duty, as we shall hereafter shew in the second part of our Text, when wee come to speake of the thing wherein this courtesie of the barbarous people was shew­en. In the meane time let this suffice for our direction con­cerning the matter wherein this duty must bee perfor­med; a word or two for the manner how, and so we will proceed to the next point.

In our workes of pity and compassion towards the di­stressed, such as are harbour­lesse, &c. Wee must know that they are to bee done, speedily, willingly, and wisely,

1 Speedily; the common Proverb is, Optimum condi­mentum beneficii celeritas, & [Page 51] bis dat qui cito dat; the best sawce to a good turne is to doe it quickly, and who gi­veth so, giveth twice; thou must not say, go and come againe to morrow; delayes in this kinde may be dange­rous: for eith [...]r the object of thy compassion may perish, while thou with-holdest thy helping hand; or else (as Mordecai sometime told He­ster) GOD may by other meanes send helpe and deli­verance,Esther 4.15. and so thou shalt lose the honour of being a meanes, and an instrument under God of his delivery,Iudg 4 [...] as Deborah said to Barak; it shall not be for thine honor.

2 Willingly, not grudg­ingly, nor of necessity, for God loveth a cheerefull gi­ver:2 Cor. 9.7 [Page 52] hence S. Paul saith,Rom. 12.31. Gi­ven to hospitality, where is a great emphasis in that phras, noting an eager affection and following of a thing; as we say of a covetous man, given to money; of a drunkard, gi­ven to company; of a com­mon gamester, given to play, &c. the meaning is, he hath a longing desire, and is ready upon all occasions to doe it. This willingnesse appeared in Abraham, who waited not untill strangers came home to him, to desire to be received in, and to require harbour; but going of his owne accord out of his Ta­bernacle, he looked round a­bout to see if he could espie any stranger whom he might receive into his house, and if [Page 53] he saw any, he ran to him, and prayed him not to passe his house;Gen. 18.2, 3. If I have found fa­vour in your eyes, &c. So L [...]t sat in the Gate of the City, not as a Iudge, because he sat in the Gate, which was the place or judgement; nor to meet his Sheepherds, that hee might bee present at the folding and stalling of the Sheepe; but (as Calvin think­eth) because hee would let passe by no occasion to doe good, when he saw strangers to passe by, upon whom hee might bestow his benevo­lence.

3 Wisely;Psal. 112.5. A good man is mercifull and lendeth, and will measure his affaires by judg­ment, and knowes when and where to bestow his favours: [Page 54] the truth is, most men through want of discretion mistake this duty, and glory much in their hospitality, while they keep Great Hou­ses, have great resort, and company flock unto them, but in the meane time, there is little or no entertainment for the poore religious di­stressed strangers that are in want and necessity; these are shut out of doores, which indeed, especially shou'd bee let in. Questionlesse the rich Glutton kept such hospitality; Gallants, and Good-fellowes, and Gentlemen of the Countrey had entertain­ment enough at h [...]s Table, but poore Lazarus must be gone, there is neither meat nor lodging for him nor such [Page 55] as he was. This I say is a great mistake in the perfor­mance of this duty, which indeed hath (as will appeare when we come to speake of the latter part of our Text) for its proper object, such as are in misery. But let this suffice to have spoken of the first part, viz. The persons who shewed this courtesie or entertainment to the Apo­stle and his company, name­ly, The barbarous people.

2. Now more particular­ly,Part 2. we are to speake of the thing wherein it was shewen, with the Apostles acknow­ledgement of it, They shewed us no little kindnesse; for they kindled a fire, and received us every one.

Wherin we may observe:

• [Page 56]1 Them truly hospitable.
• 2 S. Paul, truly thankfull.

1 Their hospitality was right: for they observed that Rule of Charity according to S. Iohns direction,1 Iohn 3.18. Non tantum verbo, sed opere; not to love in word and tongue on­ly, but in deed and truth. Had they onely commiserated their estate, with termes of alas poore people, wee are sorry for your sad disasture, God helpe you, and send you house-roome, &c. the [...] might the truth of their com­miseration have beene called in question, and themselves found to be guilty of a cold charity, and lip love, which is common every where,Iam. 2.16 and no whit availeable to such as are miserable. But they went [Page 57] further than so, and perfor­med that part and office of kindnesse unto them, which did carry an expresse signifi­cation of their [...]ender com­miseration and compassion towards them; For they kind­led a fire, and received them every one.

From whence wee may observe that, They are truely hospitable, Doct. 2 who not onely in word and tongue, but in deed and truth are charitable.

A doctrine much like un­to that which went before it, for the matter, though now commended unto you in an­other forme.

S. Paul in his exhortations to this duty of hospitality, [...]. for the most part useth such a word, as signifies, one friend­ly [Page 58] to strangers, Rom 12 Heb. 13.2 and ready to lodge and entertaine them. For hospitality indeed (as it is defined by some) is a re­lieving of strangers which are destitute, and taking them and entertaining them into our houses. It is a species of beneficence or liberality, Qua peregrinos & hospites, vera benevolentia, & omnibus officiis hospitalibus complecti­mur; whereby we entertaine strangers and ghests with true benevolence and all du­ties belonging to hospitality.Lu [...]her in 1 Pet. 4.9. He is truly harborous (saith Luther) not which wisheth well, and speaketh fairely, but which cheerefully and hear­tily receiveth and entertai­neth strangers.

In all those aforenamed [Page 59] examples of Abraham, Lot, &c. that w^ch made them tru­ly hospitable, was not their good words and courteous speeches, their well wishes,Gen. 18.4, 6, 7, 8. and faire proffers; but their reall expressions of charity in some outward actions; as in Abraham, his calling for water, washing their feet, his making of cakes for them, his dressing of a Calfe, his setting before them Butter and Milke, &c. In Lot, Cap. 19.3 his making them a Feast, in ba­king unleavened bread for them, &c. In the Shunamite, her calling in the Prophet, con­straining him to eat bread, and consulting with her hus­band to make a chamber for him, to set a Bed in it, a Ta­ble, a Stoole,2 Kin. 4 8.10. and a Candle­stick, [Page 64] to entertaine him when he came that way; these were lively demonstrations of true hospitality. So the Inhabi­tants of the Land of Tema, Esay 21.14. They brought water to him that was thirsty, and preven­ted with their bread, him that fled. H [...]re was more than good words, more than courteous language, more than kinde proffers only; here indeed was that which made them truly hospitable, their deeds of charity expressed in a reall performance of such offices, as did serve for the comfort and refreshing of those which were in want and misery.

Now least any one should thinke that every man which is bountifull, is truly hospita­ble; [Page 65] we are for the further amplification of this point to consider,Gal. 6.10 that this duty stands not in the entertainment of all sorts; [...]. Illis enim uno hu­manitatis, istis prae­terea fra­ternitatis vinculo communi­ca [...]e obli­gamur. Tareus in loc. I meane of drunk­ards and vitious persons, in keeping open house for ga­ming and such like sports and disorders, or in feasting of carnall men, which indeed beares the name of hospitali­ty among many in these dayes; but it is to be shewen unto such as are in want and distresse, to those that are not otherwayes able to helpe themselves, and especially to such as suffer in a good way, and for a good cause, accor­ding to the Apostles Rule, Doe good unto all, but especial­ly to them that are of the house­hold of faith, as being bound [Page 62] to them, not only by a bond of humanity; but of fraterni­ty; by which meanes we are tyed so much the faster, as grace is superiour to nature; and are therefore the rather bound, to performe the re­all acts of charity towards them; though we are not to neglect it to any in some measure, which are in want and misery. Now the rea­sons why they are truly hos­pitable, who not onely in word and tongue, but in deed and truth are charitable, may be these.

Reas. 1.Reas. 1 Because to speake kindly, and to proffer fairly, it is but the least part of this duty; true it is, comfortable wo [...]ds uttered to a man in misery, are spoken in their [Page 63] place, and therfore are com­pared by Solomon, Pro. 25.11. To Aples of Gold with pictures of silver. Yet are they in themselves simply considered, but ad­juncts and attendants on this duty of hospitality, without which it may subsist in its bare nature; and therefore they being presupposed al­wayes to go with it, and at­tend on it, may indeed be said to be necessary, ad bene esse, to the well doing of this worke; but not necessary simply, ad esse, as if it could not be done without them.

Reas. 2.Reas. 2 Because, if reall performances bee wanting, the party in distresse is little benefited; though pleasant words are as an Honey­combe, sweet to the soule, Pro [...]. [...]6.24. and [Page 60] health to the bones; yet must we not thinke that men are of the Camelion kinde, to live with Ephraim upon winde; to be fed with faire words and curteous speeches:Hos. 12.1 no, he that shall thus do, sine sup­plemento necessitatis, Aquin. in Iacob. c. 2.15. (as the Schooleman speaketh) with­out supplying of their wants, shall profit them but little.

Reas. 3.Reas. 3 Because in true hospitality, there must bee shewen, as well the outward as the inward acts of mercy; now the inward acts of mer­cy, are onely the pitying and commiserating the estate of the afflicted, bewailing and and lamenting their heavie mis-hap, &c. But the out­ward acts go further than so; there be seven of them ap­pertaining [Page 61] to the body; com­prehended in this Verse, ‘Visito, poto, cibo, redimo, tego, colligo, condo.’ To visit them which be sick, to give drink to them which be thirsty, to feed thē which be hungry, to redeeme them that be in captivity, to cloath the naked, to lodge the har­bourlesse, and to bury the dead; they which shall thus do, may indeed be said to be truly hospitable, because not only in word and [...]ongue, but in deed and truth they are charitable, as these Mileten­ses here were, who kindled a fire, and gave house-room to Paul and his company, which at that time were in want and misery.

Vse 1. The consideration [Page 66] of this, reproves the great neglect of this duty, in most people. Many there are whose mouthes are open, but their hands are shut, which speak much and do little, and yet would faine bee counted truly hospitable; they will wish well to them that are in misery, but effect little for them; be as free of their kind speeches,Ab Stem. in fabulis. as that Popish Pre­late was of his blessings: who being asked a penny by a poore man, hee would not give it, but offered to blesse him; which the poore man refused, because he thought that if it had beene worth a penny, he would not have given it unto him. Much un­like that noble and charita­ble act of Ptolomeus the The­bane [Page 67] Captaine, who behol­ding one in misery that de­manded of him an almes, and he having at that present no­thing to b [...]stow upon him, pulled off his shooes & gave them him, saying, That hee had rather go bare-foot than see him suffer so much. But alas, its wonderfull to se [...], how the hearts of men are hardened in this kinde; and how that which in old time was highly esteemed among all Nations, is now little re­garded by any: we may tru­ly take up the Prophets com­plaint,Esay 57. Hos. 4.1. Mercifull men are ta­ken away, there is little or no mercy in the Land: or if a droppe of it bee got into the hearts of some, its like to Iu­dah's goodnesse, which was [Page 68] compared to the morning dew, Cap. 6.4. quickly dried up: a poor distressed harbourlesse m [...]n, may now adayes wait for some Samaritane, Luc. 10.33, 34. to come and prove himselfe a neigh­bour, to have compassion on him, and to take care for him, when his owne Countrey­men (more barbarous than the Heathens) will shut the doores against him, and suf­fer him for to pe [...]sh. O [...] my beloved, what is this but to grieve thē that are in mi­sery? And can God away with such unmercifulnesse? such want of pi [...]ty? Surely no;Oecolamp. in Esa. 47.6. Magna abominatio coram Deo est, afflicto addere affli­ctionem; it is a great abomi­nation before God, to adde affliction to the afflicted; and [Page 69] accounted by the Heathen,Vrgere ja­centem est inhuma­num. Cic. pro. C. Rab. post. as a most inhumane part. I be­seech God, this sin and great abomination, be not laid un­to the charge of some of you which heare me this day: I doubt mee you have beene wanting in your deeds of charity towards those poore distressed people which suf­fered shipwrack, even at your home, in the very mouth of your Haven: I am sure, I can­not say of some (the more is the pity) as S. Paul saith here of those barbarous people, that They kindled a fire, and received them into their hou­ses. I would to God I could not speake the contrary; or that I might have been silent in what hath beene spoken. But my zeale to Gods glo­ry, [Page 70] and the desire for the sal­vations of you al, commands me not to flater: should I not put you in mind of your sins, I should not be a good Mini­ster of Iesus Christ,1 Tim. 4.6. whose Embassadour I now am: and were I before the greatest Emperour in the world, my resolution should be, as that of Ambrose to Theodosius, Ambros. Ep. lib. 5. Neque imperiale est dicendi li­bertatem negare, neque Sacer­dot ale quod sentia [...] non discere. Neither becommeth it you to forbid free speech, neither beseemeth it me, to keepe in silence what I should speak.

Vse 2.Vse 3. In the second place, therefore suffer the words of exhorta [...]ion, & be stirred up to a reall performance of this duty, Let your love and hospi­tality [Page 71] be without faining, [...]. Rom. 12.9. with­out hypocrisie, that is (as Saint Iohn explicates it) not in word and tongue, but in deed, 1 Iohn 3.18. and truth. When you see the di­stressed, doe not onely pity them, and mourn with them, &c. but go to them, sit with them, speake for them, now to God, now to man, assist them, direct them, comfort them; and (as thy ability wil amount to) relieve them, cloath the naked, feed the hungry, receive the harbour­lesse, &c. As considering;

1 Thou art hereunto com­manded:Esa. 6.4. Qui fue­runt pro­pulsi ab hostibus. Pisc. in God cals upon Mo­ab to let his outcasts, (that is, his harbourlesse people, such as were chased by the ene­my) to dwell with him; and he would have them be as a [Page 72] covert to them from the face of the spoiler.

2 They that want it, are made after the same image that thou art framed, endued with the same shape, live un­der the same governement and providence of the Crea­tor, and (as thou oughtest in charity to think) within the compasse of Gods election.

3 Thy profession of Reli­gion, is hereby knowne to be sincere, for that indeed is pure Religion and undefiled before God,Iames 1.27. when men are truly mercifull to such as are miserable, To visite the fa­therlesse and widowes in their affliction, &c.

4 Lastly, it will argue not only a beginning of a spiri­tuall life in thee, but give thee [Page 73] an assurance of an eternall life laid up for them, which Christ himselfe hath promi­sed to reward all those with, that commiserate,Mat. 10.42. and out of commiseration, are carefull to supply and relieve the wants and necessities of any, but especially his distressed ones, as reckoning whatso­ever in this kinde is done to them, to be done unto him­selfe, Mat. 18.5.

Oh, let not any objecti­ons against the reall perfor­mance of▪ this duty prevaile with thee: what may be al­ledged against the profitable effect and fruit hereof,Eccles. 1 [...] ▪ 1, 2, 3, 4.5.6. Solo­mon in his Ecclesiastes by di­vers similitudes hath most wisely answered. Tell mee not that thou wantest ob­jects, [Page 74] whereon to exercise this chiefest work of charity (as one cals it.Calvin. in Gen. cap. 18.) The Yeare is not yet gone about, nor the twelve moneths fully expi­red, wherein you beheld al­most (if not altogether) as sad a spectacle upon your Coasts, as that which happe­ned the other day; and was not there occasion enough offered for the performance of this duty: but suppose none of these things should so come to passe; step but in­to thy neighbours house, and there thou shalt finde pover­ty in the Chimney-corner, want in the Cup-board, ne­ver a penny in the purse, scarce any clothes upon the back, and wilt thou yet say, thou wantest objects? No, [Page 75] but I want meanes: Meanes, why tell mee; where hast thou withall to fea [...]t the rich? to drinke with thy friend? to spend upon thy pleasure? to maintain brawls and contentious sutes? to go bravely? and with the rich Glutton to fare sumptuous­ly? to build curiously?Luke 16.19. (in some desolate place (as Iob speaketh) for thy selfe,Iob 3.14 that the poor and stranger should not trouble thee,) where hast thou I say for these things? may nothing be spared from hence? hast thou wherewith to do all this, and not a pen­ny for the distressed? a halfe-penny for Christ? doest thou yet want meanes? No, not for the present: but what shal my Wife and Children doe [Page 76] hereafter? Oh faithlesse man, darest thou not trust God? is the Lord so barren of wis­dome, or destitute of power, as that he cannot enrich the one, but that he must empo­verish the other? surely no; providence for thy everla­sting estate, doth nothing impaire thy present estate; and thy liberality doth aug­ment and not diminish thy childrens prosperity: for thou shalt assuredly reape, not onely according to the matter,Hos. 10.12. but also according to the measure of thy mercy. Oh thou canst not put thy stock into a surer hand for safety without any perill of losing, nor meet with a more commodious bank for gain, as to have the principal dou­bled [Page 77] and tripled, and increa­sed, more than ten thousand fold. Content not thy selfe then with the inward acts of mercy only, but make a re­all expression of this duty of hospitality, by some outward deeds of charity, as these Islanders here did to S. Paul and his company, who kind­led a fire for them, and recei­ved them every one.

Thus much of them truly hospitable.

2 Now S. Pauls thankful­nes appeares in these words,Hospitali­tas Meli­tensium, exigit gra­titudinem advena­rum. Aret. in loc. They shewed us no little kind­nesse: alas, the matter was not so great, to set open the doore, and to suffer poore, naked, cold, and harbour­lesse men to come in, and to throw a few sticks on the [Page 78] fire, to make some warmth for them: yet this being shewen to good S. Paul in his misery, is both commen­ded and acknowledged by him as a great courtesie. From whence we may learn, Good men will be thankfull for common and meane kindnesses shewed to them in their di­stresses. Doct. 3

The many acknowledge­ments which in Scripture are recorded to be made by Gods people, of the benefits and favours which have been conferred upon them, by o­ [...]hers in their distresses, are as so many demonstrations hereof. Deborah forgets not what Iael did for her, in slay­ing of her enemy Sisera; and therefore to congratulate her [Page 79] kindnesse, shee thus sings in her Song;Iudg. 5.24, 25. Blessed above wo­men shall Iael the wife of He­ber the Kenite be: Ruth, the daughter-in law of Naomi another vertuous woman, being a stranger in the Land of Moab, and in want, ha­ving received but a reaso­nable courtesie from Boaz, see, how thankfull she was for it; it was but to have leave to gleane, and to drink water out of the vessell; yet she doth not despise nor extenuate this benefit, by saying, What is this that thou dost bid me to gather eares? doth not the law of God grant this to the poore?Lavaterus in lib. Ru­tha. cap. 2. What is this that thou doest offer me drinke when I am a thirst? water is commonly to bee used; [Page 80] wherefore doest not thou give me some notable gift, sith I am poore, and thou rich, &c. She doth not thus expostulate with him, but in a most humble manner won­dering at his kindnesse, fals on her face, and bowes herselfe to the ground, and sayes unto him, How have I found favour in thine eyes, Ruth 2.10. that thou shouldest know me, seeing I am a stranger.

Memorable to this pur­pose are the examples of David and Elisha; the one, not once or twice only, bu [...] often mentioneth the good turnes by him received, and studieth to requite them. The story relates what fa­vours he found at the hands of his trusty Ionathan in the [Page 81] time of his persecution; and it is not silent in expressing his thankfulnesse for them; not onely in Ionathans life time, but after his death; he makes Proclamation,2 Sam. 9.1.3.7. Is there yet any that is left of the House of Saul, that I may shew him kindnesse for Iona­thans sake:1 Chron. 19.1, 2. Sic Hiero [...] scribit in libros Re­gum. Pet Mart. in 2. Sam. ca. 10. the like he prof­fered to Hanun the sonne of Naehash, for his fathers sake; for some kindnesse that hee had shewed unto him (as its 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 [Page 82] 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;2 Sam. 2.5, 6. 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,1 King. 2 7. wishing him to shew kindnesse unto the sons of Barzillai, and to let thē 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, 2 King. 4 13. Behold thou ha [...]t beene carefull for us with al this care; What is to bee done for thee? [Page 83] 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, Ro. 16.4. the Galathians, Gal. 4.15 the Philippians, Phil. 4.15, 16. 2 Tim. 1.16. 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 acknowledge [...] such kindnesses as have been shewed to them in their di­stresses.

Reas. 1. Because they are endued with truth and ju­stice, [Page 84] which are the two prin­cipall parts of gratitude:Veritaes agnoscit & sa [...]e [...]ut u [...] ­de sit ac­ceptū be­neficium. Iustitia obligat nos ad ae­quitatem seu ad mu­tua quae­dam offi­cia. Fabri­tius in Ps. 40. con. 5. 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 [Page 85] 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;2 Sam. 9▪ 8. 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, Psa. 8.4. 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, [Page 86] they are ready to cry out, Who am I O Lord? 2 Sam. 7.18. and what is my house, that thou hast brought me hitherto? Thus, I say, being ready alwayes to acknowledge their owne unworthinesse,Indignita­tis agnitio Ingratitu­dinis amo­liti [...]. they secretly insinuate their thankfulnesse, and put away from them that hatefull vice of ingra­titude.

Reas. 3.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, Iames 1.17. and every perfect [Page 87] 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,D. Gouge in Ephes. cap. 5.20. whereby his favours are brought unto thē, 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.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.Ps. 68.19 Many there are, who forget such favours [Page 88] as were shewen unto them, in their misery, and obscurely bury them in the pit of obli­vion:Gen. 40.23. 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,Luke 17 18. 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:Dioge­nes. and yet there are a worser [Page 89] sort than these, who as Da­vid complaineth,Psal. 38.20. reward evil for good; a fearefull case: for doubtlesse, if to returne evill for evill, be a sin in some na­ [...]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: Gen. 31.38. 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 [Page 90] 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,1 Sam. 23 11, 12. 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, [Page 91] 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 no [...] the kindnesse which Iehoida had done unto him, 2 Chr. 24.22. 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 by all the good turnes they receive from either: how ma­ny hundreds have beene che­rished [Page 92] releeved, and yet have not returned thankes: where shall a man finde a gratefull Samaritan? or such an one as Elisha was,Luk. 17.16. 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, its very likely to be either passed over in silence, or else returned with ingrate­full impudence.

Vse 2.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, [Page 93] and you especially among the rest,The Ma­sters of both ships and some of the company which were then saved, be­ing pre­sent. 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 [Page 94] 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,Solin. Po­ly hist. cap 1.1. 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 [Page 95] 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;Calvin in Gen. cap. 18.2. 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,Rolloc. in Colos. 3.15 especially (say I) if he remember how that it is a duty by God com­mended,Si ingratū dixeris, omnia dixeris. and the neglect ther­of by him punished, the con­trary being a vice so hatefull, [Page 96] 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, See Amb. Marcellin. l. 23. and Seneca de Ben. l. 2. c. 7. and Gualth. in Marc. c. 2. Hom. 18. 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 [Page 97] 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, Psa. 10 23, 24, 25. &c you see the workes of the Lord and his wonders in the deepe, how he commandeth and raiseth the stormy wind: which [Page 98] 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, Verse 31. 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, [Page 99] 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,Part. 3. 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,Qui in­g [...]uerat, & nos pre­mebat. Piscat. [...], 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; [Page 100] when as their goods were lost,V [...]gebat cos mise­ria non u­na [...]in nau­fragio a­mi [...]erunt omnia bo­na sua: madidi funt ex marinis undi [...]; ur­gentur nunc etiā pluvia, quae instat, accidit hi­berni tem­poris fri­gus, & ipsi nudi sunt & bene madidi. Aret. in loc. 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 [Page 101] also learne this lesson. viz.

Then is the fittingest time, Doct. 4 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) con­side [...]ing of that conjunction of men in humanity,Cic. o [...]fic. lib. 1. & [...] 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, Iosephu [...] in lib. 2. Antiq. 1. (as some call her) the daugh­ter [Page 102] 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,Exo. 2.6 Et fletu­mota, & etiā venu­state pue­ri delecta­ta ejus mi­seretu [...]. and therefore did greatly delight her (as Iosephus thinketh) but also in regard of the present misery the babe was then in,Simler. in loc. 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.

[Page 103] Shobi, 2 Sa. 17.27. Machir and Barzillai beholding the present misery of David and his people;Calamita [...] praesens Davida, in eis mise [...] ­co [...]diam excitavit Petr. Martyr ▪ in loc. 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.2 Sa. 17.29.

Doubtlesse the same con­sideration moved the Prin­ces of Ephraim to have com­passion on the distressed Cap­tives of Iudah;2 Chr. 28 15. for such as [Page 104] 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, Iob 31.16. &c. 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 [Page 105] the King, Ieremiah the Pro­phet whom these men have cast into the dungeon,Ier. 38.9. 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,Verse 11. 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 [Page 106] eat, nor talke, nor have any familiarity one with an­other, yet) moved with na­turall affection, took this op­portunity, and according to his distresse,L [...]c. 10 30.33, 34. 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? do [...]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.Reas. 1 Because, then mer­cy [Page 107] 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?Ecclus. 35.19. (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 i [...] law say,Ruth. 2 19. blessed bee he that did take knowledge of thee. An [...] [Page 108] was not that a joyfull Cave to the hūdred Prophets, 1 Kin. 18 4. 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;Nihil op­tabilius, nihil ma­gis neces­sarium ig­ne, quo re­ficiant corpora. Arct, in loc. in receiving them into their houses, in making a fire for them, &c. was most desired of them, best accepted by them.

Reason 2.Reas. 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, [Page 109] the poore and such like; who stretch forth their hands for helpe?Levi. 25.35. Deu. 15.11. 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,Esay 58.7. 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,Humani­tatis est ea parte, in­primis succurrere qua labo rat miser. Aret. in loc. in a word, all that are in misery, crave for mercy; to these, therefore, (as we are able) should we endeavour to give [Page 110] supply, answerable to their necessities and wants,

Reas. 3.Reas. 3 Because, we know not what a day,Tempora mutantur & nos mutamur in illis. 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; ou [...] 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 [Page 111] 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,Vse 1. 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: [Page 112] instead of comforting the di­stressed,Mat. 27.34.48. Psal. 69 21. 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 [Page 113] 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, [Page 114] 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 Censori­um Funus, The hono­rable and solemne manner of buriall, as the Cen­sor-ship was the most ho­norable office and accom­plishment as it were of all o­ther. See Polybius lib. 6. & Cornelius Tacit hist. lib. 4.18. 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 [Page 115] worse to offer any contume­ly or disgrace to one that is dead,Illudere mortuo, quam ip­sum Crucis supplicium longe pe­ju [...] est. Chrys [...]hom. 48. in Ioh. 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 [Page 116] who are in misery.Mathes. in Mat. 25.42. 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, Mat. 25 41. 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 [Page 117] 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 [Page 118] the works of cruelty.

Vse 2.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,Despiciunt pauperes, & egenos, & nudos, homines autem lo­cupletes [...]n vitant. 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, Guadalu­pens. in Hosea 6. Iob 12 5 Cap. 6.15, 16, 17 18, 19, 20 that is, which is fallen from prosperity to adversity, is as a Lamp despised, in the thought [Page 119] 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, its 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.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 [Page 120] 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; [Page 121] 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 [Page 122] 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,Exo. 22.21, 23, 24. 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.

[Page 123]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 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 [Page 124] 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, Lactant. Institut. lib. 6. 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;Sence. 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 [Page 125] Piety, Humanity, and Civili­ty (saith Saint Augustin) doe please God.Deo pla­cent etiam talia pi­etatis offi­cia. lib. 1. de civitate Dei ca. 13. 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,Lu. 6.36 to stretch forth his arm of mer­cy, especially to them that are weary and heavy laden; [Page 126] 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;Psa. 9.9. a refuge in times of trouble. And that proverb, frequent amongst the He­brewes; witnesseth as much of him; In the mountwill the LORD beseene. Gen. 22.14. Which was occa [...]ioned by the Lords appearing and shewing him­selfe unto Abraham upon the Mount Moriah, Vide. 1 Classem proverb. Drufii. lib. Prov. 3. 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. [Page 127] ult. Ioshua 6.17, 25. Mat. 25.40. God respecteth the circumstances of time, [...]d such actions of all other, are the best plea [...]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 courte [...]ie, which is shewen to men in misery, and to strangers, doth please [Page 128] 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,Si aperue­ris paupe­ribus ma­nus tuas, Christus [...]ibi aperi­et Ianuas suas▪ ut pa­radisi pos­sessor in troeas Aug. 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,Serm. 227 de Tem­pore. Christ will open his gates unto thee, that thou mayest enter the possession of Paradise; the Paradise of Heaven, unto which place,See the Collect on quinqua­ge sima Sunday. 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 [Page 129] 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 [Page 130] outragious Tempests, Lord give them the feare of thy name, the love of thy mercy, peace in their consciences, sa [...]ety in their ships, health in their persons, mutuall love amongst themselves, obedi­ence to their Governours, contentment with th [...]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.