WE have here to do with Judas, an Hypocrite, a Traitor, a Devil, both to his Master Christ and his Poor members. An Hypo­crite to his Master, he kissed him, when he would have kil­led him, Matth. 26.49. To his Poor members, he pretends here giving to the poor, when he cared not for the poor. A Traitor to both; he betraies one, Luke 22.48. and is a thief to the other, John 12.6. and no less then a Devil to either. To his Master, Joh. 6.70. Have I not chosen twelve, and one of you is a De­vil? to his poor members a child of the Devil, 1 Joh. 3. 10. because he loves not his poor brother. We have nothing to do here with Judas as he was all these to his Master Christ, though my soul be like Ezekiels roll of a book, full of lamenta­tion, mourning, and woe, to see every where such Ezech. 2. 10. a brood of Judasses, Hypocrites, Traitors, Devils to Jesus Christ the Lord of Glory.

This he said, not that he cared for the poor, &c. Here you see Judas hath the poor in his mouth, but [Page 2] not in his heart. Its the Character of a Judas then to love a little in word and tongue, but not in truth and indeed, 1 Joh. 3.18. would you have a Judas stigmatized▪ burn the Hypocrite in his forehead with this inscription in Capital letters, He cares not for the poor. Take notice, this is the brand, that is set upon the stinking goats, by which Christ will discover them at the great day; They care not for the poor. Matth. 25. 35, 36, 37, &c. This is the mark set upon Judas the Son of perdition: He cared not for the poor. What I intend, and this Scripture plainly speakes, and this hard hearted Nation, and age hath need of, is this Doctrine.

That they are not ordinary sinners, but Judas like sinners, that care not for the poor. It is no little sin, but a wrath provoking sin, not to care for the poor; yea, God, and Christ care not for those Nations, those places, those persons that care not for the poor. And therefore it must be the care of the Ministers of Je­sus Christ to preach and pray more against this sin, of not caring for the poor, then ever they have done. We shall open the text, and so the do­ctrine. Judas is not here taxed for doing injurie, or wrong to the poor, for oppressing, or vexing them, for taking away their means of subsistence, or turning them out of their houses, or taking away their Tradings, and treading them under foot: he is worse then a Judas that is so barbarous, Judas is barely taxed for not caring for the poor.

But I know it will be questioned, what poor? who are those poor we must care for? like him in the Gospel, Luke 10.29. that was loath to love his [Page 3] neighbour as himself, who presently falls a que­stioning Jesus, and who is my neighbour? and so, who are these poor? A mercieless miser hath so ma­ny tricks, evasions, distinctions, put offs to keep his purse strings tyed, his cubbord shut, his garments to himself, and his charity at home, that he would make you beleive that there is hardly such a poor man living in the World, that he is bound to take care of. What poor is meant then? Jesus Christ gave an answer to him that could not find out a poor neighbour to love as himself, in the parable Luke 10. 30, 31, 32, 33, 34, &c. The drift of which parable being this, that we must take care of every poor neighbour that stands in need of our help. Jesus Christ tels us what poor we must care for, upon pain of proceeding in Judgement against us at the great day, where we shall be arraigned, con­victed, sentenced, and execution done upon us too, meerly for not caring for the poor, Matth. 25. ver. 35. to the end of the Chapt. The poor he there names, are the hungry, thirsty, stranger, naked, sick, imprisoned, &c. the poor are such as are desti­tue of substance, of friends, of health, of help, of limbs, of house, of harbour; the widow, and fa­therless, &c. I, but there are so many wicked poor! Its true, there are good poor, and wicked poor: Gods poor, and the Divels poor: the Divels poor are those whom their own idleness, ill husbandry, lewdness, or looseness of life hath made poor; or such as are as poor in goodness, as in goods; in grace, as in purse. Gods poor are those whom Divine providence hath made poor, both for the tryal of [Page 4] their patience, and our charity. These though they are poor in this World, yet they are rich in faith. For answer then: the Spirt of God teacheth us to distinguish of poor, but to leave no poor out of our care, Galat. 6. 10. Let us do good unto all men, especially unto them who are of the houshold of Faith. We must take care of all, but especially before all others, and above al others, of those who are of the houshold of Faith. So then, we must take care of the wicked poor as they are our own flesh: Isaiah 58.7. To deal thy bread to the hungry, and that thou bring the poor, that are cast out, to thy house; when thou seest the naked, that thou cover him; and that thou hide not thy self from thy own flesh. We must take care for them, then as they are our naturall kindred, as they are men, and women, and not be cruel to our own flesh, but nourish it, and che­rish it, Ephes. 5.26. There is nothing of humani­ty, nothing of man in that person, that hath not bowels to preserve mankind from perishing. So­lomon tels us, Proverbs 22. 2: The rich and the poor meet together, the Lord is maker of them all: the Lord made them both, and the Lord made them both to live together, Matth. 26. 11. and therefore to live together, that the rich might help the poor, Deut. 15. 11. and the Lord did not only make them as men, but as rich men and poor men; and he that made thee rich, and him poor, might have made thee poor, and him rich. And therefore we must do good unto all, &c. especial­ly to the faithful. The faithful are of our spi­ritual kindred, born of the same spirit. The near­ness, [Page 5] and dearness of the Saints one to another will appear in their oneness. For as there is oneness betwixt Christ and Christians, so be­twixt Christians and Christians, Ephes. 4.4.5.6 There is one body, and one spirit, even as we are called in one hope of your calling, one Lord, one Faith, one Baptisme, one God, and Father of all, &c. All the household of the faithful are all one. One body, even fellow members of that mystical body, whereof Jesus Christ is the head: one Spirit, all of them enlivened, and enlightned by the same Spirit. One hope of the common Salvation of Jesus, Jude 3. One Lord in the head, one Faith in the heart: one Baptisme in the face, and profession. One God, and Father of all; even the God, and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, 1 Peter 1.1.3. The faithful are all children of the same Father, and every one that loveth him that begat, loveth him that is begotten, 1 John 5.1. We are called to an especial care of the faithful, because children of our Heavenly Father, because fellow-members of our Lord Je­sus, because we are all one in Christ Jesus, Galat. 3. 28. As we must provide for our own, especially those of our own house, 1 Tim. 5. 8. So must we do good unto all, especially them that are of the houshold of Faith. Oh let us put these poor in­to our bosomes, let these poor lie next to God our Father in our hearts, and next to Jesus Christ in our neerest, and dearest affections: because [Page 6] they are Gods, and because they are Christs. Here be that hath two coats, let him impart to him that hath none, and he that hath meat let him do likewise, Luke 3. 11. Woe be to him that hath such good poor neighbours, and can eat his morsels alone, and shall not warm them with the fleece of his Sheep, Job 31. ver. 17, to the 24. A Christian indeed cannot but take care of Gods familie, as well as of his own family; of Gods children, as well of his own children; of Gods servants, as well as his own servants; here is the difference indeed Cha­rity begins at home, but it doth not tarry at home.

But must we give to Beggers?

Questionlesse we must. 1 Its Christs precept, Matth. 5.24. Give to him that asketh thee, &c. Se­condly, Christ heals a Begger, and never reproves him for begging, Joh. 9.8. Thirdly, good Laza­rus was a Begger at the rich mans gate, and he is in hell that denyed him the crumbs, or scraps that fell from his Table, that was left after meals. But David speaks Psal. 37.25. I have been young, and now am old, yet I have never seen the righteous forsaken, nor his seed begging bread; as though there were no good Beggers. David here speaks out of his own experience▪ A good King he was in Israel, to see put in execution Gods commands for the care of the poor, and to keep them himself. Deut. 15.9.10.11. that there might be no Begger in Israel. A true hearted Israelite is merciful as his Father in Heaven is merciful, and is ready to give where he knows there is need, before they ask, espe­cially to the Saints, and the seed of the Saints. [Page 7] Oh these melt them all into bowels. I do not here plead for Beggers. For it is the shame of a well governed Common Wealth, to suffer so many idle Beggers, and Rogues, and Vagrants to wander up and down out of a calling. It is a greater shame for any Christian Society, City, or Town then, to take no more care for the poor, then that they be forced to begge. But how great a shame is it for a Gospel Magistracie not to suppresse Make-beggers, which make such swarms of Beggers in Countries, Cities, and Towns? And here I cannot but cry aloud, and spare not, and lift up my voice like a Trumpet, and tell these Make-beggers their sins, and these greedy Gripes their trans­gressions, that care not how many Beggers they make, so themselves may be Gentlemen; nor how many poor they make, so themselves may be rich. I mean the unsociable, covetous, cruel broode of those wretches, that by their Inclosure do unpeople Towns, and uncorn fields: who fall under the Pro­phets woe, Isaiah 5.8. that joyn house to house, and field to field, till there be no place, that they may be placed alone in the midst of the earth, and be rid of all the poor; Although Jesus Christ saith, Joh. 12. 8. The poor you have alwayes with you: I wish I could cry so loud in their ears, that I could awake their consciences to repentance, and restitution, and that they might do so no more: or that I might cry so loud in the ears of the Supreame Magistrate, that they may loose the bands of wic­kedness, and undo the heavy burdens, and let the op­pressed go free, and break every yoke, that bread may [Page 8] be dealt to the hungry, and that they bring the poor, into houses, that are cast out; and that the naked may be covered, Isai 58.6, 7. I shall (God willing) hold out these to the World to be notorious Make-Beggers, as woful experience, and my whole Coun­try of Leicester-shire, with most of the Inland Counties can witness with me. Question many of our Beggers, that go from dore to dore, with wife and children after them, Where they dwell, and why they go a begging. Alas master, (say they) we were forced out of such a Town when it was inclosed, and since we have continued a gene­ration of Beggers. When we take a view of the multitude of poor in Market Towns, and fielden Towns, we see how these poor wretches were dri­ven out of their hive, their hony taken away. I meane their trade of plowing by such inclosure, and glad were they to find an old house any where to put their heads in, where they might have any imployment to keep themselves, and family alive. But to deal punctually with them (for they are ashamed of their make-beggers trade) I must charge them home. They make four sorts of people Beggers: first the Tennant. Secondly the Cottier. Thirdly, the children of both. Fourth­ly, all those that shall stand in their way to hinder their uncharitable, yea unjust designes. But they will plead, its besides their intention to make beggers. Answer, It may be, it is not the end of the workman, but sure I am, it's the end of the work of such inclosure. I shall now proceed to my charge. For the three first sort they make [Page 9] Beggers. I shall begin with them first, and so come to the fourth. And here for a ground work we must lay this undeniable truth: viz. that the great Manufacture and Trade of Leicester-Shire, and many (if not most) of the Inland Counties, is tillage. Its the plow whereby Tennants, Cottyers, and their children were set a work, & lived very happily, and comfortably, before there was so much of such Inclosure: Other Countyes have other Manifactures and trading for the com­monalty, we tillage, and the plow, whereby we breed multitudes of hard men, and Horses for the service of the Common Wealth, if need be; whereby we also send forth abundance of all man­ner of corn, and grain, and pease-fed cattle to the City to victual our Shipping at Sea, and to Coun­tryes round about us: all fed with the Plow in the common Fields. First, they make Beggers of Tennants upon such Inclosure, for the Tennant forthwith is discharged of tillage, and farm, to seek a living he knows not where. Truely it would make a charitable heart bleed to come now into our Markets, where we are now so busie upon such Inclosures, in Leicester-Shire; where the Mar­ket is full of inquirie, and complaint of such Ten­nants to all they meet, Can you help me to a farm, or a little land to imploy my team? I am dis­charged, and if I sell my Horses, and Cattel, I shall never get a team again, or so many Milk-cowes to maintain my families. Alas, all my money will be spent, that I shall sell them for, ere I shall hear of any land to be set. And in some Towns there [Page 11] is fourteen, sixteen, or twenty Tennants discharged of plowing, all in this sad condition, besides many other teams, and farms of free-holders laid down in the same Towns. And herein is the miserie of the Tennant the greater, Those that have thus uncorned the said Towns, and turned all into pasture, and discharged their Tennants, these thus inclosed wretches become Tennants themselves, and rent land in the open fields round about them, or neer unto them, to maintain their own fa­milies with corn, and their horses with feeding, for which l [...]nd they give (being able to pay it out of their inclosed grounds) excessive rates, which if the poor Tennant should give, heand his must forthwith come to beggery. So that they do not only turn these poor Tennants out of inclosed Towns, but also rent those farms and that land in the common fields, which the poor Tennants else might have rented at an easier rate; so that in the conclusion most of these Tennants be­come Cottiers. And now in the second place, we shall truely shew you how they make Cottiers Beggers.

In these inclosed Towns in laying down the plow, and taking away the crop of corn, how ma­ny crops do they rob the poor Cottier of? This poor man had a crop and income in every tilth of the plow, in the following tilth, in the stirring tilth, in the airing up tilth, in the sowing tilth; he had his income in the manuring, weeding, mowing, inning, gleaning, and threshing of the corn. And now alas, saith the poor Cottier, there is no work [Page 11] for me; I need not be thrust out of the Town, I must be gone where I may get my living, and if I can get no house else where, I, and mine must starve. And hence it comes to pass, that the open fielden Towns have above dou­ble the Number of Cottiers they had wont to have, so that they cannot live one by ano­ther, and so put the fielden Towns to vast ex­pences in caring for those poor, that these In­closures have made: and what enquiring every where is there of these poor Cottiers (after the Town is inclosed) to get an house in any place, where they may have work? Thirdly, such in­closure make Beggers of the children both of Ten­nants, and Cottiers; the children of both usually become servants to the husbandman, and brought up at the plow, &c. But now in such inclosed Towns, where there were kept 30, 40, 50. servants, there is not above three, or four. Hence the droves of poor children, when they are reproved for beg­ging, are complaining, we would willingly work, if any would set us on work. In brief, is it not palpable, that the main inducement to such inclo­sure is filthy lucre, and to be rid of Tennants, Poor, and Servants? so far are they from caring for the poor, and in stead of bringing them into their houses, to rid them of their houses. As for exam­ple, they being hot upon such inclosure in a Town I am well acquainted with, One of the inhabitants gave this reason why they must do it, in these words viz. The poor increase like fleas, and lice, and these vermine will eat us up unless we inclose: And [Page 12] surely it was plain dealing, for without question he spake the sense of most of the rest. But they will plead, when we in close, we give somewhat to the poor. Answer. Just Judas like, the poot was as much respected by Judas as any of them. This they say, not that they care for the poor. It is as unseemly for these to take the Name of the poor in their mouths, as it was for Judas. They talke much of the poor, but they do nothing to the purpose in respect of that they rob them of: and usually they give to the poor with one hand, and take it away with the other, and their gratuity usually, as it reacheth but a few, and in some smal trifle; so it lasteth but for a while. For depopulation comes by degrees, and the next generation usually knowes neither Tennant, nor Cottier in such inclosed places, for Towns we must call them no longer.

I, but they plead further, we get a great deal of corn in pasture grounds. I grant they may get five, or six crops, once in thirty, or fourty yeares: but where are those every years crops, and all those Tennants, Cottiers, and servants that were wont to be kept there? let them answer this que­stion.

I, but yet they have another Plea, Albeit this inclosure, there is now abundance of Corn, and that very cheap too.

Answ. Blessed be the God of the Poor that hath of his goodness prepared for them, Psal. 68.10. and that the valleys (these two yeers) have been co­vered with corn, they shout for joy, they also sing, Psal. 65.13. Its no thanks to them that we have [Page 13] plenty; Oh that this abundance of all manner of provisions might make poor and rich abound in thankfulness, duty, obedience to the Father of all our Mercies, from whom we have every good thing. But if the Lord should slack his hand but a little, and with-hold this more then usual increase of Corn from us; it is such inclosure would make it a flat famine; as within these few years, what crying for bread, and complaining in our streets of such inclosure? if then, what will become of us now? since when there hath been so much inclo­sed, and even at this present they are so mad upon it, as though it was their very project one time or other to famish the poor.

But I proceed to the fourth sort, which they make beggers, and they are those honest hearts, who out of a tender conscience take so much care for the poor, as they dare not comply with them in their uncharitable Designs, nor consent to such in­closure: Against these they fret and storm, and tell them in plain termes, they will undo them, and make them beggers; and so they do indeed, in bringing multiplicity of Law Suites, Actions of Trespass, for nothing, or at least for trifles, as for coming over their ground, &c. and vex them all with long tedious Suites in Chancery, to force them to do against their consciences; which they have brought to pass too often times: upon which some Parties have growne distracted, and others forced thus to consent, have never lived a com­fortable hour after all the dayes of their lives. Oh this is a cruel Oppression, and not to be suffered [Page 14] in a Land of Uprightness, and yet is done in the face of the Sun. Alas, how many amongst us are now persecuted in this manner, because they would keep Faith and a good Conscience pure, and unspotted, both before God and man? and are threatned to be undone utterly, except the Lord raise them up Deliverers; for which I bow my knees to the Father of our Lord Jesus Christ. But the Lord speaks to these by the Prophet Micah, chap. 2. ver. 1, 2, 3. Wo to them that devise iniquity, and work evil upon their beds: When the morning is light they practise it, because it is in the power of their hand; and they covet fields, and take them by violence, and houses, and take them away: So they oppress a man and his house, even a man and his he­ritage. Therefore thus saith the Lord, Behold a­gainst this Family do I devise an evil, from which ye shall not remove your necks. Let them read their dolful Lamentation, as it is called in the subsequent verse. I must tell these Make-beggers, that have such a spirit as is spoken, Amos 2.6, 7. That sell the Righteous for Silver, and the poor for a pair of shooes, that pant after the dust of the earth upon the head of the poor; that is, would be rid of all poor, good poor, and bad poor too, for profit and a little gain; and that do so pant, thirst, and are inflamed with Covetousness, that filthy Lucre must be had up­on the head of the poor, though they break the head, yea the very heart of the poor; they usually upon such inclosure treble the price of their Land; and this they get by flaying the skin off the poor. They get it (they shall one day give an account [Page 15] how) out of the hide of the poor Tenant, Cottier, and poor servant. Yea, I must tell these, that thus sell the poor for trifles, That I am suspicious they wil sell their God for Gold, and Judas like, their Christ to fill the bag; their profession is no­thing, if they care not for the poor: A Gospel spi­rit is a giving spirit, &c.

Thus having shewed what poor we must care for; as that also, those that do unpeople Towns, and uncorn Fields, are so far from caring for the poor, that they make beggers of the poor. I will briefly hold out what is meant by caring for the poor.

Christ shewes us what it is to care for the poor, in that Parable Luke 10. from ver. 30 to the end of ver. 37. where he tells us, of a man in misery, that had fallen amongst Thieves, which stripped him of his rayment, and wounded him, leaving him half dead: The Priest and Levite they saw him, and passed by him, as though it nothing concern­ned them, and had no bowels towards him; he might have been starved there, and might have perished of his wounds: but the good Samaritane is said, ver. 34 to take care of him: Why? because ver. 33, 34, 35 When he saw him he had compassion on him, and went to him and bound up his wounds, pouring in Oyl and Wine, and set him on his own beast, and brought him to an Inn, and took care of him; And on the morrow when he departed, he took out two pence and gave to the Host, and said un­to him, Take care of him, and whatsoever thou spen­dest more, when I come again, I will repay thee. [Page 16] You see here what it is to take care of the poor, viz. to have such compassion on them, as to provide for them in their miseries, to relieve their wants, to make a supply of what they stand in need of, &c. but Judas, nor the former Make-beggers, which I especially aim at in this Discourse, are not of this Spirit.

We shall now lay downe some Arguments to shew you the greatness of this evil, of not caring for the poor. I will but name what was delivered at large.

Arg. 1 First, Its a shrewd Argument that such belong not unto God: For love is of God, and every one that loveth is born of God, and knoweth God, 1 John 4.7. A churle and a Misers name, will hardly be found in the Book of Life. This is a sweet evi­dence of such as have a true Call into the state of Grace; 1 John 3.14. We know we have passed from death to life, because we love the brethren. This is not the cause of our passing from death to life, but the cause of our knowledg thereof, and a true mark wherby we know it; and he that loveth not his brother abideth in death; that is, hath no evi­dence that he hath the life of the Spirit, and the life of Christ in him.

Arg. 2 Secondly, Such have nothing of a Gospel spi­rit in them, for a Gospel spirit is a giving and for­giving Matth. 5. 42. 19.21 5.44, 45 spirit; giving to the poor, forgiving our enemies. A Gospel spirit is a self-denying spirit, Matth. 16.24. They look not every man at his own [Page 17] things, but every man also at the things of others, Phil. 2.4 The care of their own Family, doth not shoulder out Gods Family. A Gospel spirit will be as careful for to put somewhat into Christs Treasu­ry, as into his own Treasury; so far is he from rob­bing Christs Treasury (the poor) to fill his own. Al th [...]ngs that the Saints have, are communicative, both Spirituals and Temporals; and they know that their Heavenly Father hath made them Stew­ards, and hath not given them all their good things for themselves alone, but for others also; so they are exhorted, Heb. 13.16. To do good and to com­municate forget not, for with such sacrifice God is well pleased. That speech savours of Heathenism, and not of a Gospel spirit, We may do what we list with our own. Art thou Rich? hear thy charge from Heaven, what thou must do with thy Riches, 1 Tim 6.17, 18, 19. Charge them that are rich in this world, that they be not high minded; that they do good, that they be rich in good works, ready to distribute, willing to communicate, laying up unto themselves a sure foundation against the time to come, that they may lay hold on eternal life.

There is a twofold use of our Estates: First, A Natural use, as to provide for our selves, wives, children, families: this use every worldly man, and that churlish Nabal (for fo he is stiled 1 Sam. 25.3) knew well enough: for saith he, ver. 11 Shall I take my bread, and my water, and my flesh (he is all in the Positive, my, my, my) that I have killed for my Sheerers, and give it unto men? &c. He was all selfish. This is sowing to the flesh, and he that [Page 18] sowes to the flesh, shall of the flesh reap corruption: Such mens Charity begins at home, and keeps at home too. 2 There is a Spiritual use of our Estates; to relieve Christs Members (if good poor,) and our own flesh (if evil poor) which stand in need of our help; and this is a sowing to the Spirit, and they that sow to the Spirit, shall of the Spirit reap life everlasting.

Thirdly, They that care not for the poor, are full of distrust that God wil not make his word good, when as God hath said, Prov. 28.27. He that giveth to the poor shall not lack: And Luke 6. 38. Give, and it shall be given unto you, good mea­sure, pressed down, and shaken together, and running over. They will not take Gods word; you can never make a worldly man believe, but that he shall lack what he gives to the poor. Never tell an earth­ly minded man of full measure, and running over, he believes he shall have the less for what he gives away; the reason is, he lives by sense, and not by faith, and he cannot trust God over all.

Fourthly, They may call God Father, but they are never a whit like unto their Heavenly Father, who is the Father of mercies, and God of all Conso­lation, 2 Cor. 1.3. They are not merciful, as their Father in Heaven is merciful, Luke 6. 36. They are the Divels children, and none of Gods, that care not for the poor. 1 Joh. 3.10. In this the chil­dren of God are manifest, and the children of the di­vel; whosoever doth not righteousness is not of God, neither he that loveth not his brother.

Fifthly, Such as care not for the poor are world­lings, [Page 19] covetous persons, if a man may be justly called a Covetous, a worldly man, he is of the worst of men; such are Spiritual Idolaters, Ephes. 5.5. Adulterers, Jam. 4.4. God abhors them, Psal. 10.3. and they shall never go to Heaven, 1 Cor. 6. 10. These Worldlings are the unprofitable bur­dens of the earth, in whom there is no Charity, Liberality, Hospitality, nor Humanity; such are greedy gripes, which by their inclosure, would have no poor to live with them, nor by them, but delight to converse with Beasts; and to this pur­pose turne Corne into Grasse, and men into Beasts.

Sixthly, Not to care for the poor, argues not love to God, nor love to Christ, 1 Joh. 3. 17. He that hath the worlds good, and seeth his brother hath need, and shutteth up his bowels of compassion, how dwells the love of God in him? The question is put here, to put it out of Question, that such do not love God. Its no great matter what such profess, and talk of the love of God; truth is, that they of all the rest in the world have no love to God; For he that loveth not his brother, whom he hath seen, how can he love God whom he hath not seen? 1 John 4.20. They have no love to Christ, for Christ will censure of our love to him at the day of Judgment, by that love we shew unto his Members (the poor) upon the earth, Matth. 25. And there all flesh shall be proceeded against, Se­cundum probata & alligata; and this shall be just and good proof. In as much as you did it not to one of the least of these, ye d [...]d [...]t not to me; by these [Page 20] little ones, is not meant little in statute, like Za­cheus: but little in estate, little in esteem: As Christ said, Matth. 18.10. Despise not one of these little ones, for in heaven their Angels do alwayes behold the face of my Father which is in Heaven: so take care of one of these little ones, for their Angels, &c.

Arg. 7 7. Such as care not for the poor, have no hopes that God will hear their prayers, and grant their requests. In prayer we expect our wants to be supplyed from free grace, and rich mercy. Now Christ tells us who they are that shall get mercy, Matth. 5.7. Blessed are the merciful, for they shall obtain mercy. The merciful are such who are so inwardly moved with the miseries of others, that they do outwardly receive them according to their abilites, Luke 6.36, 38. Such shall obtain mercy in their miseries sometimes with men, but alwayes with God. Sweet is that of the Prophet, Isaiah 58. read the 7, 9, and 10. verses, which are to this sense: if thou feed the hungry, harbour the houseless, cloth the naked, and satisfie the afflicted soul, ver. 9. Then shalt thou call, and the Lord shall answer, thou shalt cry, and he shall say, here I am. As if the Father of mercyes should say, What aileth my child so to call, and cry? be sure of this, here I am, a present help in time of trouble: here I am, my presence is the absence of all my­serie: thou art in my heart, and I will help thee, for my poor were in thine heart, and thou dist help them; when they cryed, thou didst refresh them; and now thou cryest, I will wipe all tears from thine eyes; thou gavest what they asked in their [Page 21] need, and now whatsoever thou standest in need of, ask, and it shall be given thee: thou tookest care of them, and didst not turn away thine ear from their complaints; and I now take care of thee, Call upon me in time of trouble, and I will deliver thee. On the contrary, Prov. 21.13. Whosoever stopeth his ears at the cry of the poor, he also shall crie himself, and not be heard: such an one ere he dieth, may fall into such cruel enemies hands, or other great streights, and extream myserie, that he may cry, and howl for vexation of spirit, and never be heard, nor pityed, neither by God or men: for with the same measure they mere withall, it shall be measured to them again, Luke 6.38.

Arg. 8 8 They that care not for the poor, procure to themselves, yea, and upon their Estates, (eitheir un­conscionably gotton, or uncharitably kept) ma­ny a Curse: Prov. 28.7. He that hideth his eys from the poor, shall have many a Curse; the poor will curse them. But is it lawful for them to curse? Shimei we know cursed David wrongfully, and yet saith David, 2 Sam. 26. 10. The Lord hath said unto him, Curse David. So when the poor curse these hard hearted wretches, that hide their eyes from them, though it be sin in them, yet there is somewhat of God in it, to suffer them thus Mi­nisterially to curse, to make way for the judgments of God, that this Scripture might be fulfilled up­on merciless men. But if the poor do not curse them, shall they avoid a curse? No, Christ him­self will curse them, Matth. 25.41. Depart from me, ye cursed; for I was hungry, &c. Yea, the curse of God was upon them before the poor cursed [Page 22] them. Prov. 3.33. The curse of the Lord is in the house of the wicked. And here I take leave to apply this Argument a little to such who by in­closure do uncorn fields. Another Scripture must be fulfilled upon them, viz. Prov. 11. 26. He that with-holdeth corne, the people shall curse him: but blessing shall be upon the head of him (what an incouragement is here for Tillage?) that selleth corn. He doth not say, He that selleth Oxen, or Sheep, &c. the meaning is, that a great bles­sing shall be upon them that provide bread for the poor; bread is the staffe of life, and indeed flesh is but sawce as it were, to make our bread rellish better, and to go down the glibber. Bread is the staple commodity. But to open our Scripture a little: He that with-holdeth Corn: that is, doth en­haunce Corn, and hoard it up to raise the rates of the poor that buy, is nigh to a curse; yet Corne may be had here, though at excessive rates. How nigh then are they to a curse, that use such means, that there may be no Corn, nor seed-time, nor Harvest in the places where they inhabite? These break our staffe of Bread. This Argument pre­vailes much with a carnal mind, and the natural conscience doth mightily perplex these Oppres­sors; Oh (say they) though we have a good mind to this business, yet the Curse that follows such Inclosure! And none of us here can be ig­norant how visibly God hath pursued such in­closure with his several Judgements, having writ­en this very sin in the Judgement. I shall be sparing of the particular vengances that have followed this [Page 23] sin; only thus much I shal say, that that prophesie of Isaiah 5. 9. is fulfilled on them; Many houses are desolate, even great and fair, without inhabitants: so that we may say usually of them, as the Psalmist speaks of such, Psal. 37.35, 36. I have seen him in great power, and spreading himself like a green bay tree, yet he passed away, and [...] he was not; yea I sought him, but he could not be found. His house and land hath vomited him out, and his posterity. Seldom the third generation can call those in­closed grounds his own. This natural conscience doth so terrifie them, when they are upon such cur­sed designes, that they can go on with no compla­cencie of spirit in it. When they are agreed up­on Articles of such inclosure, how every one trem­bles to set his hand first to them, or to set the first spade in the ground of such inclosure; because God many times so visibly meets with the ringleaders. In one Town, being upon such inclosure, and to set their hands to the Articles, so terrible was the business, that no body would begin; at last one snatched the pen, subscribed his Name, and bid them follow him all in the Devils name. When they have thus inclosed, you shall hardly find who was the Author of it, every one putting it off themselves, and no body owning of it, none will acknowledge themselves to be principal Agents in it, though they have all don it. I have this one Word from God to speak to these Mammonists, that thus dare to stifle conscience: 1 John 3.20. If thy heart condemn thee, God is greater then thy heart, and knoweth all things.

This evil of covetousness, & of not caring for the [Page 24] poor, will bring the fury and wrath of God upon the most flourishing Kingdomes, Cities, &c. as you shall find Jer. 6.11, 12, 13. upon Gods own people▪ I am full of the fury of the Lord, I am weary with holding in, I will pour it upon the children that are abroad, and upon the assembly of young men together: For even the husband with the wife shall be taken, the aged with him that is full of dayes, and their houses shall be turned unto others, with their fields, and wives together: for I will stretch out my hand upon the inhabitants of the Land, saith the Lord; for from the least of them even unto the greatest of them, every one is given to covetousness. Thus may we see what covetousness will do to the most flourishing nations; and that those that care not for the poor are the worst enemies to a Common Wealth. This is one of those crying sins that overthrew So­dome, and Gomorrah, Ezek. 16.49. For she did not strengthen the hand of the poor, and needy. On the contrary, if God have pronounced wrath against persons, and places, you may see upon what terms God would bee pleased to suspend the judgment, Dan. 4.27. Where Daniel adviseth Nebuchadnez­zar (when he had his dome to consort with beasts, and to eat grass with oxen) wherefore, O King (saith he) let my councel be acceptable to thee, and break off thy sins by righteousness, and thine iniquity by shew­ing mercy to the poor, if it may be a lengthning of thy tranquillity, &c.

Ʋse 1 Seeing then the evils of not caring for the poor are so many, and so great, the first Use may be an use of terrour, which (through the grace of God to us given) may break our hard hearts into shivers. Is the [Page 25] to make us open hearted, and open handed to the poor, &c.

Here let us take Notice, that it was a re­probate Judas, that cared not for the poor, who is gone to his own place, Acts 1.25. which is the place to which all misers, and churles must go, Mat. 25.41, 42, 43. Depart from me, ye cursed, into everlasting fire prepared for the Devil and his Angels. For I was an hungred, and you gave me [...] meat, &c. Observe here, Fire prepared, It is the proper peculiar place of such as care not for the poor. For James 2.13. He shall have judgment without mercy, that hath shewed no mercy. Christ hath prepared another place for a charitable heart. Matth. 25.34. Come, ye blessed of my Father, in­herit the Kingdome prepared for you, before the foundation of the World. For I was a hungred, and you gave me meat, &c. For blessed are the merci­ciful, for they shall obtain mercy, Matth. 5.7. Far be it from men to think that charity merits a place in heaven: But we must walk in love, Ephesians 5.2 Which is the Gospel way to Heaven. Christ gives them a giving, and forgiving spirit, whom he will forgive, and to whom he will give the Kingdome of Heaven. When once we are born again, and are the children of the Most High by grace, and adopti­on, we grow like unto our Heavenly Father in every holy quality, though not in equality; especially in this, We are merciful, as our Father in Heaven is merciful; and when we are once called into the State of grace, we have this evidence of our election, Col. 3.12. We put on (as the elect of God, holy and beloved) [Page 26] bowels of mercy, kindness, &c. and vers. 14. above all things we put on charity, which is the bond of prefect­ness. They love much who have had many sins forgiven them, Luke 7.47, &c. Here remember we again, that it is a damned Dives that cared not for a poor Lazarus, and that it was one of those cry­ings sins that brought fire and brimstone upon So­dom and Gomorrha, even this, the not strengthen­ing of the hands of the poor, and needy. If it be so then, that so great terrours, and torments re­main for them, that relieve not the poor, what will become of them then that oppress the poor, and the needy, and take away that little that they have? what will be the end of all those former re­cited Make-beggers? if they be a cursed people, if fire, prepared fire, everlasting fire with the Devil and his Angels, be their portion that do not give bread, drink, clothing to the hungry, thirsty, na­ked: into what fire shall they be cast? what tor­ments shall they have? what great condemna­tion remains for them, that rob the poor of all these? that generation I have named so often, takes away all from them who have the least, Mich. 3.2. They pull off their skin from off them, and their flesh from off their bones. To rob a man of his clothes, & leave him naked, is cruelty; to pul off a mans skin, is more then inhumanity; and yet there is a de­gree further: they take not only skin, but flesh too. These who are very poor, may be said to have nothing but skin upon them, yet these cruel op­pressours will have that too. I will speak one word to them, that will by Law suits undoe their [Page 27] honest neighbours, that will not consent to such unjust Inclosures. Me thinks the controversie betwixt them and their neighbours, is just like that betwixt the Wolf, and the Sheep. The Sheep tels the Wolf, he hath no just reason to contend with them, for they have the juster cause; Its true, saith the Wolf, but I have the longer teeth. But let such hear their doom, Prov▪ 22.22, 23. Rob not the poor, because they are poor: nei­ther oppress the afflicted in judgment. For the Lord will plead their cause, and spoil the soul of those that spoiled them.

Use 2 The second Use shall be of counsel: 1 to Mini­sters. 2 to Magistrates.

1. To Ministers, what to preach, what to pra­ctice. They must preach up this duty of caring for the poor. So Timothy is advised by the A­postle, and in him all other Ministers, in that of 1 Timothy 6.17, 18, 19. We must charge them that are rich in the world, that they be not high minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy. That they do good, that they be rich in good works, ready to distri­bute, willing to communicate, laying up unto them­selves a sure foundation against the time to come, that they may lay hold on eternal life. Ministers must not only preach, but also practise this duty of Charity. How doth Jesus Christ admonish his Disciples to beware of cove­tousness, and to bee of a giving spirit? &c. The Apostle, 1 Tim. 2. 2, 3. tells us, a Minister must be given to hospitality. Although he must not [Page 28] live of Almes, yet he must give Almes of what he hath, Luke 12.33. Ministers without this gift of Charity, are but as sounding brass, and tink­ling Cymbals, 1 Cor. 13.1. Even like the Bels in the Steeple, that call others to Church, but never come themselves; these may call others to heaven, but shall never enter in themselves.

2 My consel to Magistrates shall be that of the Lord to his own people, Zech. 7.9.10. Thus speak­eth the Lord, saying, Execute true Judgment, and shew Mercies and compassions every man to his neigh­bor, and oppress not the widow, nor the fatherless, the stranger, nor the poor, &c. Such a good Ma­gistrate was Josiah, and so it was well with him, and his people too. Jerem. 22.15, 16. Did not thy father eat and drink, and do judgment and justice, and then it was well with him? He judged the cause of the poor and needy, and then it was well with him: Was not this to know me, saith the Lord? &c. I shall propose Gods servant Job a pattern for Magistrates, Job 29.12, 13, 14, 15. I delivered the poor that cryed, the fatherless, and him that had none to help him. The blessing of him that was rea­dy to perish came upon me, and I caused the widows heart to sing for joy. I put on Righteousness, and it cloathed me; my judgment was a Robe and a Diadem. I was eyes to the blind, and feet was I to the lame. I was a father to the poor: and the cause which I knew not, I searched out, and I brake the jawes of the wic­ked, and plucked the spoil out of his teeth. Thus it is at once, the Honour and Duty of those who are in Power to relieve the poor and needy, and to rid [Page 29] them out of the hands of the Oppressours. The not hearing of the poor, the not relieving and hel­ping them, the not supplying their wants, the not redressing their injuries by those who have power to do all these for them, is their renewing and per­petuating their misery upon them: and therefore, that Magistrates, Ministers, and every one ac­cording to their several places and abilities, in love to Christ Jesus, and in tenderness of bowels to the M [...]ers of Christ, and their own flesh, may per­form this duty of caring for the poor, I shall con­clude all with an Use of Exhortation.

Use 3 The Exhortation shall be that of the Apostle, Heb. 13.16. To do good and to communicate forget [...]t, for with such Sacrifice God is well pleased. Forget not, that is, remember to do good and to communicate; yea, so remember it, as thou would­est have Christ remember thee to do thee good, and communicate unto thee the Treasures of his free Grace, and riches of his mercies in the day of Tryal, trouble, and distress, in the hour of death, and in the day of Judgement: For (saith he) these are Sacrifices, which do not only please, but well please God and Christ. The Fathers called that which we give to the poor Pecunia trajectitia, that is, money returned by Bill of Exchange. As they that travel into other Countries do not take their money with them, for fear of robbing, or other miscarriage, but they pay it here, and have a Bill of Exchange to receive it beyond the Seas, in the Country to which they intend their journey: So, whatsoever we give to the poor, we give to men, [Page 30] but Christ repayes it. We give it away in earth, but we meet it in Heaven: we cast it a way in this world, but find it in the world to come. To this purpose Solomon speaks, Prov. 11.24, 25. There is that scattereth, and yet increaseth; and there is that with-holdeth more then is meet, but it tendeth to po­verty. The liberal soul shall be made fat, and he that watereth, shall also be watered himself. The Apo­stle compares Charity to seed sown: now no seed no crop; and the more seed the better crop; for saith he, 2 Cor. 2.6. He that soweth sparingly, shall reap sparingly; and he that soweth bountifully, shal reap bountifully. And take we all the Apostles advice concerning charitie, as it follows in the next verse, Every man according as he purposeth in his heart, so let him give, not grudgingly, or of necessity, for God loveth a cheerful giver. Now he that administers seed to the Sower, and soweth the seed of all Grace in your hearts, make you to abound in this Grace al­so, 2 Cor. 8. 7. And my prayer shall be for you, 1 Thes. 3. 12. The Lord make you to increase and a­bound in love one towards another, and towards all men.