THE POORE MANS ADVOCATE, OR A Treatise of Liberalitie to the needy. PROV. 28.27. He that giveth unto the poore shall not lacke, but he that hideth his eyes, shall have many a curse.
THE POOR MANS ADVOCATE, OR A Treatise of Liberality to the needy. CURAE. 28.27. He that gives unto the poor shall not lack, but he that Hideth his eyes, shall have many a curse.
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shewing in the former, what good shall come to them that are carefull of the duty, in the latter what evill shall befall the promise note a duty standing in an action, that is, Giving, and the object of the action, to the poore. Every man knows what it is to give.
showing in the former, what good shall come to them that Are careful of the duty, in the latter what evil shall befall the promise note a duty standing in an actium, that is, Giving, and the Object of the actium, to the poor. Every man knows what it is to give.
Now this giving is a thing much in use, but not to the right object here named, which are the poore. Much is given away to the Rich and those that need it not,
Now this giving is a thing much in use, but not to the right Object Here nam, which Are the poor. Much is given away to the Rich and those that need it not,
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but the duty which God would commend, is that which hath for its object a poore needy distressed man, who is destitute of things necessary and knowes not by what meanes to relieve himself.
but the duty which God would commend, is that which hath for its Object a poor needy distressed man, who is destitute of things necessary and knows not by what means to relieve himself.
God will take order that those men shall not be broght to penury themselves, which are so charitable and liberall, that they bee ready to supply the wants of others.
God will take order that those men shall not be brought to penury themselves, which Are so charitable and liberal, that they be ready to supply the Wants of Others.
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This duty shall be rewarded with freedome from want, but you must consider that the Holy Ghost useth a figure here, where lesse is spoken and more is understood,
This duty shall be rewarded with freedom from want, but you must Consider that the Holy Ghost uses a figure Here, where less is spoken and more is understood,
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The fault is, hiding the eyes, which intimateth a not giving, by the cause of it, not caring to take notice of the poore mans want and of ones duty to supply the same,
The fault is, hiding the eyes, which intimateth a not giving, by the cause of it, not caring to take notice of the poor men want and of ones duty to supply the same,
or when particular opportunities of doing it shall offer themselves, findeth out some shift or other to cause himselfe to beleeve, that then he need not doe it.
or when particular opportunities of doing it shall offer themselves, finds out Some shift or other to cause himself to believe, that then he need not do it.
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yea wilfull ignorance and denying the same? What is the punishment of it? much of curses, as it is word for word, one that shall be plentifull in curses.
yea wilful ignorance and denying the same? What is the punishment of it? much of curses, as it is word for word, one that shall be plentiful in curses.
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Not giving is intitled a sinne, giving, and that without griefe, and that with a wide hand is injoyned, Eccles. 11.1, 2. Cast thy bread upon the waters.
Not giving is entitled a sin, giving, and that without grief, and that with a wide hand is enjoined, Eccles. 11.1, 2. Cast thy bred upon the waters.
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our Saviour saith, Give almes of the things you have, and behold all things are cleane unto you, It is a duty that gives unto our selves the lawfull use of all Gods creatures if we impart them to the poore,
our Saviour Says, Give alms of the things you have, and behold all things Are clean unto you, It is a duty that gives unto our selves the lawful use of all God's creatures if we impart them to the poor,
when the people (meaning the common people) came about Iohn Baptist, asking him what they should doe, you know what his answer was, Let him that hath two coates give to him that hath none,
when the people (meaning the Common people) Come about John Baptist, asking him what they should do, you know what his answer was, Let him that hath two coats give to him that hath none,
and hee that bath meate doe likewise, whereby you may conceive that this giving is not a duty confined unto men of wealth that have great abundance and a large overplus of things,
and he that bath meat do likewise, whereby you may conceive that this giving is not a duty confined unto men of wealth that have great abundance and a large overplus of things,
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but it lies on the consciences of those that bee themselves but meane, if they meete with those that are meaner then themselves, in case they have any thing to spare, and another bee utterly destitute.
but it lies on the Consciences of those that bee themselves but mean, if they meet with those that Are meaner then themselves, in case they have any thing to spare, and Another bee utterly destitute.
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as all that are poore and necessitous will readily affirme, and those that are in wealth cannot but acknowledge if they will consult with their owne hearts,
as all that Are poor and necessitous will readily affirm, and those that Are in wealth cannot but acknowledge if they will consult with their own hearts,
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For it pleaseth God to provide so in ordering the world, that some shall have need and others shall have abundance, that He may try the dispositions of the latter by the former.
For it Pleases God to provide so in ordering the world, that Some shall have need and Others shall have abundance, that He may try the dispositions of the latter by the former.
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Thirdly, this opening hearts and hands to the needy doth abound, saith Saint Paul, by many thankesgivings unto God,2 Cor. 9.12, 13. whilest by the experience of this ministration they praise God for your professed subjection to the Gospell of Christ,
Thirdly, this opening hearts and hands to the needy does abound, Says Saint Paul, by many thanksgivings unto God,2 Cor. 9.12, 13. whilst by the experience of this ministration they praise God for your professed subjection to the Gospel of christ,
How can we be so carelesse of Gods honour, as not to know our selves bound to do that, that maketh for his honour so much as this good worke doth, that is so fruitfull of thankes unto him.
How can we be so careless of God's honour, as not to know our selves bound to do that, that makes for his honour so much as this good work does, that is so fruitful of thanks unto him.
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That is undoubtedly a duty which must justifie the truth of our Religion, or else condemne us as hollow-hearted and guilefull and swayed by hypocrisie,
That is undoubtedly a duty which must justify the truth of our Religion, or Else condemn us as hollowhearted and guileful and swayed by hypocrisy,
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for it behoveth every man to have firme and evident proofes of his being a true and not a false Christian, seeing upon that point, doth all his comfort in death and after death,
for it behooveth every man to have firm and evident proofs of his being a true and not a false Christian, seeing upon that point, does all his Comfort in death and After death,
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but contrarily, whosoever professeth Religion and is hard, miserable, niggardly, and cannot finde in his heart to give to the poore according to his meanes, that man looke he never so faire to the worlds eye and to his owne, pray he never so often, heare he never so many Sermons, fast he never so frequently, frequent he the Sacrament never so constantly, reade he the Scriptures never so daily, be he never so earnest a condemner of other mens faults,
but contrarily, whosoever Professes Religion and is hard, miserable, niggardly, and cannot find in his heart to give to the poor according to his means, that man look he never so fair to the world's eye and to his own, pray he never so often, hear he never so many Sermons, fast he never so frequently, frequent he the Sacrament never so constantly, read he the Scriptures never so daily, be he never so earnest a condemner of other men's Faults,
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and publike abuses and disorders, and let him in all other things that make the greatest shew of Religion be never so abundant, I say the man that giveth not to the poore, (all these things notwithstanding) is but an hypocrite, a dissembler, a false hearted man, one in whose services the Lord taketh no delight, and whose devotions he will not regard:
and public Abuses and disorders, and let him in all other things that make the greatest show of Religion be never so abundant, I say the man that gives not to the poor, (all these things notwithstanding) is but an hypocrite, a dissembler, a false hearted man, one in whose services the Lord Takes no delight, and whose devotions he will not regard:
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The Lords intention is not to confound the duties of the two tables, but this hee meaneth, that that is true fasting which makes a man truly mercifull and bountifull to his afflicted brethren.
The lords intention is not to confound the duties of the two tables, but this he means, that that is true fasting which makes a man truly merciful and bountiful to his afflicted brothers.
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and to God acceptable, and in his esteeme spotlesse and without blemish which produceth such mercifullnesse in the performer, that it makes him voluntarily and of his owne accord helpfull to the distressed Saints.
and to God acceptable, and in his esteem spotless and without blemish which Produceth such Mercifulness in the performer, that it makes him voluntarily and of his own accord helpful to the distressed Saints.
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Looke into the story of the rich man, Luke 18.18. & 24. He was desirous to inherit eternall life, He came to Christ to learne the way to life, he knew the commandements.
Look into the story of the rich man, Lycia 18.18. & 24. He was desirous to inherit Eternal life, He Come to christ to Learn the Way to life, he knew the Commandments.
He had diligently kept them in respect of outward carriage even from his youth, being such a one as Paul in his Pharisaisme, in respect of the Law unrebukeable,
He had diligently kept them in respect of outward carriage even from his youth, being such a one as Paul in his Pharisaism, in respect of the Law unrebukable,
yet lacked hee one things, as our Saviour tels him, that is, to sell all and give to the poore and follow Christ, and because hee went away sorrowfull and would not buy heaven at that rate, our Saviour saith, it is as possible for a Camell to goe through the eye of a needle as for a rich man (He must needs meane such a rich man as this was that would not sell all and give to the poore at Christs speciall command) to enter into Heaven. Now Brethren he that will not at Christs ordinary commandement give away a little, would not at his speciall commandement sell all and give it away,
yet lacked he one things, as our Saviour tells him, that is, to fell all and give to the poor and follow christ, and Because he went away sorrowful and would not buy heaven At that rate, our Saviour Says, it is as possible for a Camel to go through the eye of a needle as for a rich man (He must needs mean such a rich man as this was that would not fell all and give to the poor At Christ special command) to enter into Heaven. Now Brothers he that will not At Christ ordinary Commandment give away a little, would not At his special Commandment fell all and give it away,
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therefore he cannot get into heaven, and therefore if he professe Religion he doth but dally with it and play the hypocrite too in professing it. Yet another proofe, Mat. 25.41. to the end.
Therefore he cannot get into heaven, and Therefore if he profess Religion he does but dally with it and play the hypocrite too in professing it. Yet Another proof, Mathew 25.41. to the end.
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Those that called Christ Lord and so made a shew of Christian Religion are in this name bidden to take their portion with the divell and his angels in those eternall prepared flames,
Those that called christ Lord and so made a show of Christian Religion Are in this name bidden to take their portion with the Devil and his Angels in those Eternal prepared flames,
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but of his necessities in his members, and those whom hee will cast from him at the last day were undoubtedly but hypocrites if they professed Religion,
but of his necessities in his members, and those whom he will cast from him At the last day were undoubtedly but Hypocrites if they professed Religion,
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He that turneth away his eare from the cry of the poore hee shall cry and not be heard, and hee that shall not have his cry heard, is but an hypocrite,
He that turns away his ear from the cry of the poor he shall cry and not be herd, and he that shall not have his cry herd, is but an hypocrite,
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and Saint Iohn saith, let us love in deed and truth, shewing it by not shutting our bowels of compassion against our needy brethren when we have this worlds goods, and then saith, hereby know wee that we are of the truth and shall assure our hearts before him.
and Saint John Says, let us love in deed and truth, showing it by not shutting our bowels of compassion against our needy brothers when we have this world's goods, and then Says, hereby know we that we Are of the truth and shall assure our hearts before him.
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He that hath no true charity, no true faith, no true obedience, no true wisedome, seeme hee never so religious is yet destitute of the power of Religion,
He that hath no true charity, no true faith, no true Obedience, no true Wisdom, seem he never so religious is yet destitute of the power of Religion,
Now there is no faith without workes of mercy, For what will it availe to say I have faith and have no workes (hee meaneth specially of these workes of mercy though not onely) will that faith save. There is no love without workes of mercy and bounty to the poore, For hee that hath this worlds goods and seeth his brother have need,1 Ioh. 3.17.
Now there is no faith without works of mercy, For what will it avail to say I have faith and have no works (he means specially of these works of mercy though not only) will that faith save. There is no love without works of mercy and bounty to the poor, For he that hath this world's goods and sees his brother have need,1 John 3.17.
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for obedience is a walking in all the waies of God and doing all that he requireth, of which this giving to the poore is one as plainely required as any other,
for Obedience is a walking in all the ways of God and doing all that he requires, of which this giving to the poor is one as plainly required as any other,
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And yet one more reason shall confirme it and I have done with this point. Whosoever seemeth religious and is under the power of covetousnesse is surely but a dissembler,
And yet one more reason shall confirm it and I have done with this point. Whosoever seems religious and is under the power of covetousness is surely but a dissembler,
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Now hee that giveth not to the poore is possessed and overcome of covetousnesse, because the love of money keeps him from following the directions of Gods word in the using of it,
Now he that gives not to the poor is possessed and overcome of covetousness, Because the love of money keeps him from following the directions of God's word in the using of it,
Bounty is the best meanes of proventing povertie, I say to the poore, this particular kinde of bounty is the certainest way to escape penurie, nothing can more effectually deliver a man from need then to be liberall to them that are in need.
Bounty is the best means of proventing poverty, I say to the poor, this particular kind of bounty is the certainest Way to escape penury, nothing can more effectually deliver a man from need then to be liberal to them that Are in need.
In due order and manner I shall strive to make this Paradoxe good, for nothing seemes to the miser more absurd then this, that his giving away his goods will cause him to lacke nothing.
In due order and manner I shall strive to make this Paradox good, for nothing seems to the miser more absurd then this, that his giving away his goods will cause him to lack nothing.
where commanding to sell and give almes, hee bids make bagges that waxes not old, If any thing will secure from need it is to have full bagges safely laid up,
where commanding to fell and give alms, he bids make bags that Waxes not old, If any thing will secure from need it is to have full bags safely laid up,
if therefore Saint Paul may be beleeved, giving liberally will make a man rich, therefore Salomon having bidden give to seven and to eight, adds the reason, for thou knowest not what evill shall bee on the earth, as if he had said, that this is the best way to be secured against all hard chances that may befall, There is that scattereth and yet increaseth.
if Therefore Saint Paul may be believed, giving liberally will make a man rich, Therefore Solomon having bidden give to seven and to eight, adds the reason, for thou Knowest not what evil shall be on the earth, as if he had said, that this is the best Way to be secured against all hard chances that may befall, There is that Scattereth and yet increases.
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and hence it followes, that it must needs availe much to the continuation and increase of any mans wealth, that he be found a good Steward of the things committed to him by his Master,
and hence it follows, that it must needs avail much to the continuation and increase of any men wealth, that he be found a good Steward of the things committed to him by his Master,
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as Saint Peter teacheth in so many words, 1 Pet. 4.9, 10. Vse Hospitality one to another, that is one act of bounty to be practised, specially towards the poore,
as Saint Peter Teaches in so many words, 1 Pet. 4.9, 10. Use Hospitality one to Another, that is one act of bounty to be practised, specially towards the poor,
and then hee adds this reason, as every man hath received the gift, so minister the same one unto another as good Stewards of the manifold graces of God.
and then he adds this reason, as every man hath received the gift, so minister the same one unto Another as good Stewards of the manifold graces of God.
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but rather the Lord wil deale with him as in the Parable, the King did with his good & faithfull servant, to whom, hee gave this praise saying, Well done, & added this reward, thou hast been faithfull in little, be ruler over much.
but rather the Lord will deal with him as in the Parable, the King did with his good & faithful servant, to whom, he gave this praise saying, Well done, & added this reward, thou hast been faithful in little, be ruler over much.
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Secondly, Salomon hath told us, that the blessing of God maketh rich and addeth no sorrow therewith, that is, gives a comfortable and delightfull increase of our estate even such as is worth having and is truly beneficiall,
Secondly, Solomon hath told us, that the blessing of God makes rich and adds no sorrow therewith, that is, gives a comfortable and delightful increase of our estate even such as is worth having and is truly beneficial,
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for to have a great estate as a great burden upon our shoulders, and to bee but a horse to carrie a great loade of gold and silver through the world, this is not to be a master but a slave of riches,
for to have a great estate as a great burden upon our shoulders, and to be but a horse to carry a great load of gold and silver through the world, this is not to be a master but a slave of riches,
if you give credit to Salomon, for if he vouchsafe not his blessing, as the Watchman watcheth and the builder buildeth in vaine, so doth the Husbandman plow and the merchant traffique and the labourer labour in vaine, either no increase will come or none but a vexing and cumbersome increase,
if you give credit to Solomon, for if he vouchsafe not his blessing, as the Watchman watches and the builder builds in vain, so does the Husbandman blow and the merchant traffic and the labourer labour in vain, either no increase will come or none but a vexing and cumbersome increase,
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now the Lord hath expressely promised his blessing unto those that will open their hands to their poore brethren, saying in the fore-alledged place of Deut. 15.10. Because that for this thing the Lord will blesse thee in all thy workes and in all that thou puttest thine hand unto.
now the Lord hath expressly promised his blessing unto those that will open their hands to their poor brothers, saying in the fore-alleged place of Deuteronomy 15.10. Because that for this thing the Lord will bless thee in all thy works and in all that thou puttest thine hand unto.
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Doe you not all seeme covetous of Gods blessing, doe you not beg it for your selves and for your children and friends, hereby making a shew as if you counted it the most desirable of all things, the most assured cause of all prosperity,
Do you not all seem covetous of God's blessing, do you not beg it for your selves and for your children and Friends, hereby making a show as if you counted it the most desirable of all things, the most assured cause of all Prosperity,
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Certainely God will never bee found a promise-breaker, what hee saith with his hand, as Salomon professeth in his prayer, that his own experience had taught him.
Certainly God will never be found a promise-breaker, what he Says with his hand, as Solomon Professes in his prayer, that his own experience had taught him.
So we conclude our reason evidently and ungainesayably, unlesse a man will deny Gods power and truth, the efficacy of his blessing, what will surely procure Gods blessing upon a mans affaires and estate, that will save him from wants,
So we conclude our reason evidently and ungainesayably, unless a man will deny God's power and truth, the efficacy of his blessing, what will surely procure God's blessing upon a men affairs and estate, that will save him from Wants,
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The covetousnesse of others causeth that though they have much lying by them, yet they cannot bring their hearts to part with any portion to pay their debts,
The covetousness of Others Causes that though they have much lying by them, yet they cannot bring their hearts to part with any portion to pay their debts,
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Now you know the place well enough where he hath given his bill to you for the repayment of what you give to the poore, saying, Prov. 19.17. He that giveth to the poore lendeth to the Lord,
Now you know the place well enough where he hath given his bill to you for the repayment of what you give to the poor, saying, Curae 19.17. He that gives to the poor dares to the Lord,
Be it knowne unto all men by this present promise, that I the Lord God of Heaven and Earth, doe owe and acknowledge my selfe to be indebted to every mercifull liberall man, all those summes of money which he hath bestowed,
Be it known unto all men by this present promise, that I the Lord God of Heaven and Earth, do owe and acknowledge my self to be indebted to every merciful liberal man, all those sums of money which he hath bestowed,
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for a bond or bill that names no day, binds to payment at demand, and to this payment well and truly to be payed, I binde my selfe firmely by this present promise, sent, sealed,
for a bound or bill that names no day, binds to payment At demand, and to this payment well and truly to be paid, I bind my self firmly by this present promise, sent, sealed,
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Brethren unlesse you will proclaime the Lord an insufficient or a dishonest debter or paymaster, you see that giving to the poore is the best way of saving your selves from wants,
Brothers unless you will proclaim the Lord an insufficient or a dishonest debtor or paymaster, you see that giving to the poor is the best Way of Saving your selves from Wants,
Let me add a fourth reason, that you may beleeve a point to naturall reason so unbeleeveable, what will cause many prayers and supplications to God for you, that must sure cause Him to give you all good things in abundance,
Let me add a fourth reason, that you may believe a point to natural reason so unbeleeveable, what will cause many Prayers and supplications to God for you, that must sure cause Him to give you all good things in abundance,
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if you account prayers worth any thing, as Saint Paul certainely did, and for this cause so often required them, saying, Brethren pray for us, and againe, I beseech you in the name of our Lord Iesus Christ,
if you account Prayers worth any thing, as Saint Paul Certainly did, and for this cause so often required them, saying, Brothers pray for us, and again, I beseech you in the name of our Lord Iesus christ,
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now you know the poore will surely pay backe to you their prayers to God for you, 2 Cor. 9.14. or if any should bee so unthankfull as not to doe it, yet the houshold of God will, to whom you ought most to abound in bountie.
now you know the poor will surely pay back to you their Prayers to God for you, 2 Cor. 9.14. or if any should be so unthankful as not to do it, yet the household of God will, to whom you ought most to abound in bounty.
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The Lord saith, that a poore man wronged will cry and God will heare his cry for he is mercifull, and will it not follow on the contrary, a poore man refreshed will pray to God for you,
The Lord Says, that a poor man wronged will cry and God will hear his cry for he is merciful, and will it not follow on the contrary, a poor man refreshed will pray to God for you,
I come to the third point, Hiding ones eyes, that is, hindering himselfe from knowing or resolving to doe this duty by putting any shifts and pretences before his mind, this is to hide the eyes.
I come to the third point, Hiding ones eyes, that is, hindering himself from knowing or resolving to do this duty by putting any shifts and pretences before his mind, this is to hide the eyes.
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It is a sinne to hinder ones selfe from knowing and resolving to doe his duty with idle shifts and pretences, with excuses and allegations of this or that.
It is a sin to hinder ones self from knowing and resolving to do his duty with idle shifts and pretences, with excuses and allegations of this or that.
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as not to know it is a duty to pray, to releeve the poore, which is a kinde of denying the proposition of a Syllogisme, that the understanding must make.
as not to know it is a duty to pray, to relieve the poor, which is a kind of denying the proposition of a Syllogism, that the understanding must make.
This is that Saint Peter calleth a not knowing willingly, as the men of the old world knew nothing of Noahs going into the Arke, which had beene taught to them sixscore yeares together,
This is that Saint Peter calls a not knowing willingly, as the men of the old world knew nothing of Noahs going into the Ark, which had been taught to them sixscore Years together,
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if the answer should be downe-right, I know it is a duty, but I will not doe it, Such a flat opposition to conscience will make a man to be condemned of himselfe, but because hee would maintaine in himselfe an opinion of himselfe that he is good,
if the answer should be downright, I know it is a duty, but I will not do it, Such a flat opposition to conscience will make a man to be condemned of himself, but Because he would maintain in himself an opinion of himself that he is good,
though his corruption stand never so averse to it) therefore he seekes about for reasons to hide his eyes, to make him believe it is no duty, that hee may at once both serve sinne,
though his corruption stand never so averse to it) Therefore he seeks about for Reasons to hide his eyes, to make him believe it is no duty, that he may At once both serve sin,
As did the proud men to whom God sent Ieremie with a commandement that they should not goe downe into AEgypt but tarry in the land, they would not seeme so rebellious as to say,
As did the proud men to whom God sent Ieremie with a Commandment that they should not go down into Egypt but tarry in the land, they would not seem so rebellious as to say,
though God bid us tarry here yet we will not, but they hid their eyes by making themselves beleeve that Ieremy was inticed by Baruch to prophesie this against them, that hee might deliver them into the hands of the Babylonians.
though God bid us tarry Here yet we will not, but they hid their eyes by making themselves believe that Ieremy was enticed by baruch to prophesy this against them, that he might deliver them into the hands of the Babylonians.
This hiding of the eyes causeth the Lord at last to make men blinde, even to strike them with a spirit of blindnesse, that they shall bee so hood-winked & muffled as the lightest and brightest truth that is, shall never sinke into their mindes,
This hiding of the eyes Causes the Lord At last to make men blind, even to strike them with a Spirit of blindness, that they shall be so hoodwinked & muffled as the Lightest and Brightest truth that is, shall never sink into their minds,
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as much as if hee had said, all thy labour with them shall profit nothing, they shall grow harder and harder, blinder and blinder, the more they be taught and instructed.
as much as if he had said, all thy labour with them shall profit nothing, they shall grow harder and harder, blinder and blinder, the more they be taught and instructed.
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Why? What is the reason that God will sell them over to their owne hardnesse and blindnesse? That place alledged also, Mat. 13.14, 15. leads us to the reason, Their eyes have they closed,
Why? What is the reason that God will fell them over to their own hardness and blindness? That place alleged also, Mathew 13.14, 15. leads us to the reason, Their eyes have they closed,
A refusing to know by closing ones eyes against light with fond excuses, that is the true sinne which God punisheth even with giving them up to utter impenitencie and blindnesse,
A refusing to know by closing ones eyes against Light with found excuses, that is the true sin which God Punisheth even with giving them up to utter impenitency and blindness,
and the Law that saith, Cursed is he that doth not establish the Law, and the omitter of an injoyned duty doth not establish the Law, therefore he is cursed.
and the Law that Says, Cursed is he that does not establish the Law, and the omitter of an enjoined duty does not establish the Law, Therefore he is cursed.
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Hee that refuseth to doe that which God enjoyneth him to performe to any man for his benefit, is injurious to God that commands the doing of that good,
He that Refuseth to do that which God enjoineth him to perform to any man for his benefit, is injurious to God that commands the doing of that good,
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yea so to fall into the faults and fore-slacke the duties, that hee scarse ever taketh notice of his offending either waies, to find fault with himselfe for it,
yea so to fallen into the Faults and foreslack the duties, that he scarce ever Takes notice of his offending either ways, to find fault with himself for it,
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Whence can this contrariety of our lives to the sacred Scriptures arise, but from not beleeving the Scriptures, that is, our making God the author of them a Lier.
Whence can this contrariety of our lives to the sacred Scriptures arise, but from not believing the Scriptures, that is, our making God the author of them a Liar.
Beloved in our Lord, come and lay your lives to this Text, here God you see hath undertaken to save from want all those that by the exercise of bounty have beene carefull to supply the wants of the poore.
beloved in our Lord, come and lay your lives to this Text, Here God you see hath undertaken to save from want all those that by the exercise of bounty have been careful to supply the Wants of the poor.
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but to beleeve them indeed is not easie, and this is the cleerest distinction betweene a sound faith and a bare boasting and bragging of faith, the one is effectuall and worketh by obedience,
but to believe them indeed is not easy, and this is the Clearest distinction between a found faith and a bore boasting and bragging of faith, the one is effectual and works by Obedience,
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and to abhorre your selves that you have not yet so farre prevailed with your own hearts as to make you beleeve the holy Scriptures seriously and throughly.
and to abhor your selves that you have not yet so Far prevailed with your own hearts as to make you believe the holy Scriptures seriously and thoroughly.
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For let us a little reason with you about this matter, doe you not find a great difference betwixt your disposition to other costs and those of giving to the poore!
For let us a little reason with you about this matter, do you not find a great difference betwixt your disposition to other costs and those of giving to the poor!
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This could not be if you did throughly beleeve this present Text of Scripture, other costs you extenuate both before and after the bestowing, pish, tis but a matter of six pence, let it go, these you aggravate and make great,
This could not be if you did thoroughly believe this present Text of Scripture, other costs you extenuate both before and After the bestowing, pish, this but a matter of six pence, let it go, these you aggravate and make great,
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To workes of kindnesse some are pretty forward, to superfluous expences about their bodies, houses, and children, to trimme and set them forth, very forward:
To works of kindness Some Are pretty forward, to superfluous expenses about their bodies, houses, and children, to trim and Set them forth, very forward:
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I pray where hath God promised to preserve you from need if you lay out your money in rich and faire clothes, in plenteous banquets, in visitings, in feasting, in curtesies or the like, no where that I can remember.
I pray where hath God promised to preserve you from need if you lay out your money in rich and fair clothes, in plenteous banquets, in visitings, in feasting, in courtesies or the like, no where that I can Remember.
But if you lay out for mercy to the needie, loe here and in many places besides, you have a promise that you shall not want, did you beleeve this and those promises, by how much such giving is more acceptable to God,
But if you lay out for mercy to the needy, lo Here and in many places beside, you have a promise that you shall not want, did you believe this and those promises, by how much such giving is more acceptable to God,
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oh therefore see, confesse, bewaile this niggardly disposition with the very fountaine of it, infidelity, not beleeving that the Scriptures be from God and so most undoubtedly true,
o Therefore see, confess, bewail this niggardly disposition with the very fountain of it, infidelity, not believing that the Scriptures be from God and so most undoubtedly true,
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and to commit himselfe to the danger of Pyrates, shipwracke, diseases, and to undergoe the trouble of being imprisoned in his ship for many moneths together,
and to commit himself to the danger of Pirates, shipwreck, diseases, and to undergo the trouble of being imprisoned in his ship for many months together,
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Why doth the Tradesman lay out his stocke, frequent markets and faires, toile and take paines in getting together commodities and selling them againe? why, else he could not maintaine his charge,
Why does the Tradesman lay out his stock, frequent Markets and fairs, toil and take pains in getting together commodities and selling them again? why, Else he could not maintain his charge,
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It is undeniable, every man would save himselfe and his from need, and if you were perswaded, that giving to the poore would doe it, you would as certainely, willingly,
It is undeniable, every man would save himself and his from need, and if you were persuaded, that giving to the poor would do it, you would as Certainly, willingly,
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Let us suppose that some mighty and rich Monarch should send his Sonne or Servant unto you, requiring you to furnish him with things necessary for such an occasion,
Let us suppose that Some mighty and rich Monarch should send his Son or Servant unto you, requiring you to furnish him with things necessary for such an occasion,
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and withall promise of his honour, that you should never want any thing, if hee found you for his sake liberall to such persons, would not you bee at much cost for them, would you not even straine your selves to the utmost for them.
and withal promise of his honour, that you should never want any thing, if he found you for his sake liberal to such Persons, would not you be At much cost for them, would you not even strain your selves to the utmost for them.
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if you doe not observe the roote upon which sinnes doe grow, you shall never mend them because you shall never see their hatefullnesse and dangerousnes, but if you informe your selves aright of the close and secret vices which produce neglects of good duties in you, those omissions would so much humble you as to procure a reformation.
if you do not observe the root upon which Sins do grow, you shall never mend them Because you shall never see their hatefullnesse and dangerousness, but if you inform your selves aright of the close and secret vices which produce neglects of good duties in you, those omissions would so much humble you as to procure a Reformation.
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Here is a duty giving to the poore, here is a sinne hiding the eyes, what say you? will you performe this duty hereafter? will you take heede of this sinne? It is certaine, that hearing without resolution to obey is meere hypocrisie,
Here is a duty giving to the poor, Here is a sin hiding the eyes, what say you? will you perform this duty hereafter? will you take heed of this sin? It is certain, that hearing without resolution to obey is mere hypocrisy,
Now shew your selves to bee either true or false, true by consenting to the Word and setling your hearts in a purpose of obeying, or false by the contrary.
Now show your selves to be either true or false, true by consenting to the Word and settling your hearts in a purpose of obeying, or false by the contrary.
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if for his sake we will put upon us a liberall resolution, and hath hee made me know that store of curses shall pursue me if I fore-slacke this duty upon any pretexts or excuses;
if for his sake we will put upon us a liberal resolution, and hath he made me know that store of curses shall pursue me if I foreslack this duty upon any pretexts or excuses;
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Lord thy commandement should binde me though no promise were annexed, out of a mind willing to subject it selfe to thee, I should performe that which thou requirest though thou didst not threaten.
Lord thy Commandment should bind me though no promise were annexed, out of a mind willing to Subject it self to thee, I should perform that which thou requirest though thou didst not threaten.
Therefore now, I will no longer hide mine eyes, I will no more send my wits about to find out shifts & evasions, whereby I may winde my selfe out of the hands of mine owne conscience,
Therefore now, I will no longer hide mine eyes, I will no more send my wits about to find out shifts & evasions, whereby I may wind my self out of the hands of mine own conscience,
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and my hand bound up with the cords of niggardlinesse, if I find a kinde of rising and grumbling against the duty, I will breake through that backwardnesse either by faire meanes or by foule, I will helpe my selfe by the remembrance and consideration of this promise, or threat, or both.
and my hand bound up with the cords of niggardliness, if I find a kind of rising and grumbling against the duty, I will break through that backwardness either by fair means or by foul, I will help my self by the remembrance and consideration of this promise, or threat, or both.
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I will demand of my selfe, and say what meanest thou to bee averse from a duty that shall be so profitable unto thy selfe, by giving to this man, thou shalt not advantage him so much as thy selfe, thou shalt a little supply his need for the present,
I will demand of my self, and say what Meanest thou to be averse from a duty that shall be so profitable unto thy self, by giving to this man, thou shalt not advantage him so much as thy self, thou shalt a little supply his need for the present,
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I, I my selfe shall be the gainer, I shall interest my selfe into that expresse and evident promise of God, which I heare, Hee that giveth shall not want.
I, I my self shall be the gainer, I shall Interest my self into that express and evident promise of God, which I hear, He that gives shall not want.
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and doe not give when God calls for it in the necessities of his people, I shall hinder my selfe, endammage my estate more then tenne times so much money can hinder,
and do not give when God calls for it in the necessities of his people, I shall hinder my self, endamage my estate more then tenne times so much money can hinder,
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But when you heare with an evill and stiffe heart, and will not so much as labour to worke your wills to a firme purpose of practising, it cannot possibly fall out, that you should put a duty in practise after hearing, upon which you did not setledly resolve in hearing.
But when you hear with an evil and stiff heart, and will not so much as labour to work your wills to a firm purpose of practising, it cannot possibly fallen out, that you should put a duty in practice After hearing, upon which you did not settledly resolve in hearing.
therefore in the 112. Psalme where hee commends this duty very largely, he saith, A good man is mercifull and lendeth and ordereth his waies by Iudgement, that is, with prudence and discretion,
Therefore in the 112. Psalm where he commends this duty very largely, he Says, A good man is merciful and dares and Ordereth his ways by Judgement, that is, with prudence and discretion,
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now these directions about giving shew 1. Who must give. 2. To whom it must be given. 3. The gift to be given. 4. The manner of giving, which being declared, the duty of giving is plainely set out to us.
now these directions about giving show 1. Who must give. 2. To whom it must be given. 3. The gift to be given. 4. The manner of giving, which being declared, the duty of giving is plainly Set out to us.
Hee that hath two coats lt him impart to him that hath none, and he that hath meate let him doe likewise, you perceive, that God doth not binde onely men that have great store of goods to communicate,
He that hath two coats Lt him impart to him that hath none, and he that hath meat let him do likewise, you perceive, that God does not bind only men that have great store of goods to communicate,
if you will beleeve Iohn Baptist, hee that hath a little must impart of that little to him that hath lesse, doth not the Apostle Paul give us a most worthy example in the Thessalonians, of whom he witnesseth, that their deepe bounty abounded to the riches of their liberality, though they were a very poore people, (partly because they had suffered great persecutions for the Gospell,
if you will believe John Baptist, he that hath a little must impart of that little to him that hath less, does not the Apostle Paul give us a most worthy Exampl in the Thessalonians, of whom he Witnesseth, that their deep bounty abounded to the riches of their liberality, though they were a very poor people, (partly Because they had suffered great persecutions for the Gospel,
as Saint Paul witnesseth in his Epistle to them) yet they made a shift to gather a great summe of money, to send unto the brethren at Iudea, which it may seeme did then suffer greater hardnesse then themselves by famine, here is a true praise to have a heart richer then a purse,
as Saint Paul Witnesseth in his Epistle to them) yet they made a shift to gather a great sum of money, to send unto the brothers At Iudea, which it may seem did then suffer greater hardness then themselves by famine, Here is a true praise to have a heart Richer then a purse,
But this worke especially belongeth to the wealthier son, who being as it were a full Cisterne, may best let goe the cocke of bounty to the releeving of the thirsty,
But this work especially belongeth to the wealthier son, who being as it were a full Cistern, may best let go the cock of bounty to the relieving of the thirsty,
therefore it is charged upon them in speciall, saying to the rich, Give in charge that they be rich in good works, ready to distribute, apt to communicate.
Therefore it is charged upon them in special, saying to the rich, Give in charge that they be rich in good works, ready to distribute, apt to communicate.
It is not unlawfull to give to a wealthy man, but mercifull giving, for which God will account himselfe as it were beholding, must seeke for its object a needy person, one that wants the necessaries which should make his life comfortable in a fit measure, I was hungry and you fed me, and Iob caused the loynes of the poore to blesse him,
It is not unlawful to give to a wealthy man, but merciful giving, for which God will account himself as it were beholding, must seek for its Object a needy person, one that Wants the necessaries which should make his life comfortable in a fit measure, I was hungry and you fed me, and Job caused the loins of the poor to bless him,
but you must be informed, that there are two sons of poore men, some upon whom idlenesse and slothfullnesse & a resolution not to work and take paines, doth bring poverty, according to that of Salomon, The idle person shall be clothed with ragges, and the sluggards poverty commeth as an armed man, now of these that is true which Saint Paul saith, Hee that walketh inordinately and will not worke, let him not eate.
but you must be informed, that there Are two Sons of poor men, Some upon whom idleness and slothfullnesse & a resolution not to work and take pains, does bring poverty, according to that of Solomon, The idle person shall be clothed with rags, and the sluggards poverty comes as an armed man, now of these that is true which Saint Paul Says, He that walks inordinately and will not work, let him not eat.
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yea it is to feed vice it selfe to whom they make themselves servants, this is a very ill imployment of mercy, indeed if sicknesse lie upon them or the like misery, that they cannot worke for the present, they must not be suffered to perish for want of helpe,
yea it is to feed vice it self to whom they make themselves Servants, this is a very ill employment of mercy, indeed if sickness lie upon them or the like misery, that they cannot work for the present, they must not be suffered to perish for want of help,
weakenesse, sickenesse, blindnesse, lamenesse, and a great charge, want of worke, or the like things (which no labour of theirs could prevent) have made penurious and filled them with necessity,
weakness, sickness, blindness, lameness, and a great charge, want of work, or the like things (which no labour of theirs could prevent) have made penurious and filled them with necessity,
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If thy brother be eaxen poore, and fallen into decay with thee, thou fhalt releeve him, but of poore men some bee such as shew forth holinesse, these chiefely must be releeved,
If thy brother be eaxen poor, and fallen into decay with thee, thou fhalt relieve him, but of poor men Some be such as show forth holiness, these chiefly must be relieved,
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for Saint Paul saith, Distributing to the necessities of the Saints, and Christ saith, In that you have done it to any one of these, you have done it to me, yet so that wee must remember the commandement of Saint Paul, that wisheth to doe good to all,
for Saint Paul Says, Distributing to the necessities of the Saints, and christ Says, In that you have done it to any one of these, you have done it to me, yet so that we must Remember the Commandment of Saint Paul, that wishes to do good to all,
and mercy must spread abroad, the Prophet bids, doe justice and love mercy, but to give away another mans goods is to commit theft, which no bestowing of the thing stollen can possibly excuse, he that hopeth to make amends for his wrongfull getting by bestowing, suppoe it were the whole (much lesse some part of the whole) is abhominable to God,
and mercy must spread abroad, the Prophet bids, do Justice and love mercy, but to give away Another men goods is to commit theft, which not bestowing of the thing stolen can possibly excuse, he that Hopes to make amends for his wrongful getting by bestowing, suppoe it were the Whole (much less Some part of the Whole) is abominable to God,
therefore Saint Paul wisheth a man not to steale but to worke with ones hands the thing that is good, that he may have to give to him that needeth, we must resolve to be rightly interessed into that which we communicate to others you see,
Therefore Saint Paul wishes a man not to steal but to work with ones hands the thing that is good, that he may have to give to him that needs, we must resolve to be rightly interested into that which we communicate to Others you see,
for giving is transferring the givers right to the receiver of free will, now how is it possible that he should passe any right from himselfe to another which never had it in himselfe!
for giving is transferring the givers right to the receiver of free will, now how is it possible that he should pass any right from himself to Another which never had it in himself!
and their abundance for your want, that there may be an equality, and after, the ministration of this service supplieth the necessity of the Saints, this is one thing that must limit the gift, the other is the ability of the giver,
and their abundance for your want, that there may be an equality, and After, the ministration of this service supplieth the necessity of the Saints, this is one thing that must limit the gift, the other is the ability of the giver,
as Saint Peter saith, Let him that ministreth doe it as of the ability which God hath given, and the Disciples purposed as they were able to send reliefe to the brethren in Iudea, onely we must take heed that we do not streighten our selves in our owne conceits,
as Saint Peter Says, Let him that Ministereth do it as of the ability which God hath given, and the Disciples purposed as they were able to send relief to the brothers in Iudea, only we must take heed that we do not straighten our selves in our own conceits,
though one man cannot supply the wants of all, yet each must open his hand so that all together may bring things to such an equality, that he that gathered little may have no lacke, as Saint Paul saith,
though one man cannot supply the Wants of all, yet each must open his hand so that all together may bring things to such an equality, that he that gathered little may have no lack, as Saint Paul Says,
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yea if the time be hard, and great need lie upon the brethren, then we must practise our Lords advice, and sell and give almes, as we reade that the beleevers did in the beginning of the Gospell at Ierusalem, who sold their possessions and laid the money at the Apostles feet,
yea if the time be hard, and great need lie upon the brothers, then we must practise our lords Advice, and fell and give alms, as we read that the believers did in the beginning of the Gospel At Ierusalem, who sold their possessions and laid the money At the Apostles feet,
as Saint Paul tells us, That God loves a cheerefull giver, and saith, if there be first a willing mind a man is accepted, which have begun not to doe alone, but to be forward or willing.
as Saint Paul tells us, That God loves a cheerful giver, and Says, if there be First a willing mind a man is accepted, which have begun not to do alone, but to be forward or willing.
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as light commeth from the Sunne, what good things are done out of an habit of vertue, must be and will be done gladly, the soule contents it selfe in them,
as Light comes from the Sun, what good things Are done out of an habit of virtue, must be and will be done gladly, the soul contents it self in them,
and doth them with delight and alacrity, this willingnesse is a proofe that we count it no losse so to give but a gaine, that we doe it as a man that soweth Corne, which rejoyceth to have the opportunity of sowing,
and does them with delight and alacrity, this willingness is a proof that we count it no loss so to give but a gain, that we do it as a man that Soweth Corn, which Rejoiceth to have the opportunity of sowing,
even so often as the necessities of the Saints require, for the Apostle saith, distributing to the necessities of the Saints, he doth not say distribute but distributing, using the participle, which noteth a continued act of distribution,
even so often as the necessities of the Saints require, for the Apostle Says, distributing to the necessities of the Saints, he does not say distribute but distributing, using the participle, which notes a continued act of distribution,
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he that gives but seldome, abounds not in giving, no more then hee that seldome prayes and heares, abounds in praying or hearing, being inriched in all things to all bountie, which causeth through us thankes-giving to God,
he that gives but seldom, abounds not in giving, no more then he that seldom prays and hears, abounds in praying or hearing, being enriched in all things to all bounty, which Causes through us thanksgiving to God,
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and that you having alwaies all-sufficiencie in all things, may abound in every good worke, this abundance cannot be without a constant streame in giving.
and that you having always All-sufficiency in all things, may abound in every good work, this abundance cannot be without a constant stream in giving.
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so long will there be casting in seed, every day is our seeds time, (blessed be God we have so long a seeds time) our seeds time lasteth so long as life lasteth, we have good ground,
so long will there be casting in seed, every day is our seeds time, (blessed be God we have so long a seeds time) our seeds time lasteth so long as life lasteth, we have good ground,
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so long as one poore man or woman liveth, that feares God at least, so long as we have the poore with us (as we shall have alwaies) so long we must be doing good unto them,
so long as one poor man or woman lives, that fears God At least, so long as we have the poor with us (as we shall have always) so long we must be doing good unto them,
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if our mercy must imitate Gods, sure it must bee constant, for so is his to us-ward, indeed if wee give not constantly, we give not out of a true habit of mercy,
if our mercy must imitate God's, sure it must be constant, for so is his to usward, indeed if we give not constantly, we give not out of a true habit of mercy,
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and man for Gods sake, as Saint Paul telleth us, that Charity is bountifull, as also obedience to Gods commandements, and faith in Gods promises, these are the three most solid and powerfull motives to every good worke, by which wee ought to bee swayed in the course of our lives,
and man for God's sake, as Saint Paul Telleth us, that Charity is bountiful, as also Obedience to God's Commandments, and faith in God's promises, these Are the three most solid and powerful motives to every good work, by which we ought to be swayed in the course of our lives,
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and so to this good work in particular, obedience, faith, love, for so the Apostle tells you, You know the grace fo our Lord Iesus Christ, how that he being rich, was made poore for us that we, &c. and saith Iohn, if God so loved us, we ought also to love one another, and hereby perceive wee the love of God to us that he laid downe his life for us, therefore wee ought to lay downe our lives (much more to give a part of our goods) for the brethren.
and so to this good work in particular, Obedience, faith, love, for so the Apostle tells you, You know the grace foe our Lord Iesus christ, how that he being rich, was made poor for us that we, etc. and Says John, if God so loved us, we ought also to love one Another, and hereby perceive we the love of God to us that he laid down his life for us, Therefore we ought to lay down our lives (much more to give a part of our goods) for the brothers.
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But there be certaine corrupt and evill motives and ends, (for those two termes note but the same thing in different respects) which we should carefully remove from us.
But there be certain corrupt and evil motives and ends, (for those two terms note but the same thing in different respects) which we should carefully remove from us.
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The first is vaine-glory, to be seene of men, for then our Lord tells us we have received our reward, this is hypocriticall, pharisaicall, guilefull, a man serves sinne in it, not God,
The First is vainglory, to be seen of men, for then our Lord tells us we have received our reward, this is hypocritical, pharisaical, guileful, a man serves sin in it, not God,
nor man, though it may profit the receiver, the givers soule shall be no whit advantaged by it, these thoughts of gaining the praise and esteeme of men, are to be thrust out of our mindes, that they may not pollute our mercifull deeds.
nor man, though it may profit the receiver, the givers soul shall be no whit advantaged by it, these thoughts of gaining the praise and esteem of men, Are to be thrust out of our minds, that they may not pollute our merciful Deeds.
or deserving life eternall, this is to make our deeds stand in steed of Christs obedience, of his sufferings and righteousnesse, this is to offer strange incense to God, a thing deserving cutting off in the old law, this is to overvalue our deeds,
or deserving life Eternal, this is to make our Deeds stand in steed of Christ Obedience, of his sufferings and righteousness, this is to offer strange incense to God, a thing deserving cutting off in the old law, this is to overvalue our Deeds,
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and therfore causeth his almes to be but a worke of the flesh, which kinde of worke cannot please God: J have done with rules of mercy, I goe to the next point and will give you some meanes of helping you to be mercifull.
and Therefore Causes his alms to be but a work of the Flesh, which kind of work cannot please God: J have done with rules of mercy, I go to the next point and will give you Some means of helping you to be merciful.
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and because the heart is the more needfull of the twaine as I suppose, I will begin there, hearken my beloved Brethren, I will shew you how you must work your hearts to a mercifull liberality, to that end you must doe these three things.
and Because the heart is the more needful of the twaine as I suppose, I will begin there, harken my Beloved Brothers, I will show you how you must work your hearts to a merciful liberality, to that end you must do these three things.
1. You must seriously consider of those commandements, promises, and threats, which are found in Gods Booke cooncerning this duty, pressing them upon your selves, get into thy closet, search the Bible, turne to the precepts to this duty,
1. You must seriously Consider of those Commandments, promises, and Treats, which Are found in God's Book cooncerning this duty, pressing them upon your selves, get into thy closet, search the bible, turn to the Precepts to this duty,
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if for fashion sake, then I am an hypocrite, if because God bids me, doth not he that said heare the Word, say give to the poore? and if conscience binde me to the one, doth it not binde me to the other? say to thy selfe, shall I dare to live in the manifest breach of so many cleere commandements,
if for fashion sake, then I am an hypocrite, if Because God bids me, does not he that said hear the Word, say give to the poor? and if conscience bind me to the one, does it not bind me to the other? say to thy self, shall I Dare to live in the manifest breach of so many clear Commandments,
so the like in regard of promises and threats, urge them and presse them upon your selves, till you have even compelled your unwilling will, to resolve to interest your selves into so many promises,
so the like in regard of promises and Treats, urge them and press them upon your selves, till you have even compelled your unwilling will, to resolve to Interest your selves into so many promises,
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and to shunne the danger of so many threats, if we would thus hide the Word of God in our hearts it would worke, J meane God by it would worke (for it is his Ordinance) even every grace in our hearts.
and to shun the danger of so many Treats, if we would thus hide the Word of God in our hearts it would work, J mean God by it would work (for it is his Ordinance) even every grace in our hearts.
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2. But to meditation you must add prayer, beseeching God to give you this so worthy a grace by which you shall be made so like unto himselfe, that you may know your selves to be his children, hereby saith our Saviour, You shall bee knowne to bee my Disciples, if ye love one another, and hereby shall we be knowne to love if we pittie and releeve, Hereby wee know wee are translated from death to life, because we love the brethren, and hereby we know that we love the brethren,
2. But to meditation you must add prayer, beseeching God to give you this so worthy a grace by which you shall be made so like unto himself, that you may know your selves to be his children, hereby Says our Saviour, You shall be known to be my Disciples, if you love one Another, and hereby shall we be known to love if we pity and relieve, Hereby we know we Are translated from death to life, Because we love the brothers, and hereby we know that we love the brothers,
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O let me have an heart to give out of my purse to those for whom thou gavest thy selfe a ransome, inlarge my heart with Christian charity and compassion, that I may be ready to give, willing to communicate;
O let me have an heart to give out of my purse to those for whom thou Gavest thy self a ransom, enlarge my heart with Christian charity and compassion, that I may be ready to give, willing to communicate;
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3. A man must begin to give, that he may get an habite of giving and presse himselfe to bee much in doing a good worke, till he have made it easie and delightfull to himselfe, you know what great perfection practise doth bring to them that were but very bunglers at the first, the most niggardly spirited man or woman in the world,
3. A man must begin to give, that he may get an habit of giving and press himself to be much in doing a good work, till he have made it easy and delightful to himself, you know what great perfection practice does bring to them that were but very bunglers At the First, the most niggardly spirited man or woman in the world,
if they will set themselves to crosse their base mindes and churlish thoughts, and say well I will be no longer a niggard, I will lay up something for Christs members and good workes,
if they will Set themselves to cross their base minds and churlish thoughts, and say well I will be no longer a niggard, I will lay up something for Christ members and good works,
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To labour with the hands the thing that is good that they may have to give, this is one end that wee must propound to our selves in the worke of our vocation that God may so blesse us, not alone that we may have enough for our selves,
To labour with the hands the thing that is good that they may have to give, this is one end that we must propound to our selves in the work of our vocation that God may so bless us, not alone that we may have enough for our selves,
but get some overplus too, for the releefe of others, but a sluggard can never give, he will be like an empty pitcher or barrell, he that cannot put his hand to his owne mouth,
but get Some overplus too, for the relief of Others, but a sluggard can never give, he will be like an empty pitcher or barrel, he that cannot put his hand to his own Mouth,
Oh how much might our ability be for mercy, if wee would carefully cut off superfluities, the vessell that runneth our unduly will be empty when men come to draw out of it,
O how much might our ability be for mercy, if we would carefully Cut off superfluities, the vessel that Runneth our unduly will be empty when men come to draw out of it,
I answer, from riot, luxury, drunkennesse, gaming and such sinfull expences, by which men serve the divell and the flesh, from needlesse journies and contentious sutes in law from excesse in workes of kindnesse, from excesse in attire, feasting, houshold-stuffe and the like,
I answer, from riot, luxury, Drunkenness, gaming and such sinful expenses, by which men serve the Devil and the Flesh, from needless journeys and contentious suits in law from excess in works of kindness, from excess in attire, feasting, Household stuff and the like,
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and denie your selves of that which is much more then enough, to administer to them that have lesse then enough, sure the Lord did not give you riches to play the Diveses and pamper your selves,
and deny your selves of that which is much more then enough, to administer to them that have less then enough, sure the Lord did not give you riches to play the Diverse and pamper your selves,
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but to act the part of good Iobs, and make the poore mans backe and belly to blesse you, I confesse the Lord allowes you to enjoy the liberall portion he gives you,
but to act the part of good Jobs, and make the poor men back and belly to bless you, I confess the Lord allows you to enjoy the liberal portion he gives you,
if you have, why doe you not performe both, if not, why doe you not cut off the lesse worthy expences for the more worthy? Therefore let your care be to look that nothing be wasted or mispent, that there may be enough for so profitable a service,
if you have, why do you not perform both, if not, why do you not Cut off the less worthy expenses for the more worthy? Therefore let your care be to look that nothing be wasted or Mis-spent, that there may be enough for so profitable a service,
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how much might be saved from idle curtesies, from over fine fare and garments, and how abundant might we be then in works of mercy and yet be never a whit the poorer at the yeares end,
how much might be saved from idle courtesies, from over fine fare and garments, and how abundant might we be then in works of mercy and yet be never a whit the Poorer At the Years end,
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so must we lay up materialls for the building of mercy, that we may not be to seeke at the time of using, this course Saint Paul prescribeth to the Corinthians, 1 Cor. 16.1. and said that he had taken the like order with the Church of the Galatians, Let every one lay in store by himselfe as God hath prospered him, that there may be no gathering when I come.
so must we lay up materials for the building of mercy, that we may not be to seek At the time of using, this course Saint Paul prescribeth to the Corinthians, 1 Cor. 16.1. and said that he had taken the like order with the Church of the Galatians, Let every one lay in store by himself as God hath prospered him, that there may be no gathering when I come.
but it will come hardly if nothing be provided for it, if you aske me how much you must lay aside, I answer, Be sure you do it in convenient abundance, rather with the more then the lesse.
but it will come hardly if nothing be provided for it, if you ask me how much you must lay aside, I answer, Be sure you do it in convenient abundance, rather with the more then the less.
Beloved, now I have shewed you how you may fit your hearts and your hands for this much commended service of mercy, let me go on to remoove those excuses by which men are wont to hinder themselves from mercy,
beloved, now I have showed you how you may fit your hearts and your hands for this much commended service of mercy, let me go on to remove those excuses by which men Are wont to hinder themselves from mercy,
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Brethren, for the proportion, who taught you to make mens example the rules of your lives, the Scripture never wisheth you to live by example but by rule, you swarve from the right rule when you looke abroad what others doe, God bids thee give after thine ability, not after thy neighbours niggardlines, most men are backward and sparing this way,
Brothers, for the proportion, who taught you to make men's Exampl the rules of your lives, the Scripture never wishes you to live by Exampl but by Rule, you swerve from the right Rule when you look abroad what Others do, God bids thee give After thine ability, not After thy neighbours niggardliness, most men Are backward and sparing this Way,
They may give much that thou hearest not of, be not so uncharitable as to count them vaine-glorious, that will give nothing but in publike, a man may easily deceive himselfe with this reasoning:
They may give much that thou Hearst not of, be not so uncharitable as to count them vainglorious, that will give nothing but in public, a man may Easily deceive himself with this reasoning:
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First, many a man must tell a flat untruth in so saying, for he doth know if he would heed the necessity of his neighbours, it is evident unto him if he would not forget,
First, many a man must tell a flat untruth in so saying, for he does know if he would heed the necessity of his neighbours, it is evident unto him if he would not forget,
therfore to such men I must apply that of Salomon in another case, If thou saist I know it not, doth not God ponder the hearts, doth not he know it? Pro. 24.12. Can you mocke God with pretending ignorance.
Therefore to such men I must apply that of Solomon in Another case, If thou Sayest I know it not, does not God ponder the hearts, does not he know it? Pro 24.12. Can you mock God with pretending ignorance.
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I have little enough for my selfe and mine, let us see also how this reason is framed, he that hath little enough for himselfe must not give to others, so have I;
I have little enough for my self and mine, let us see also how this reason is framed, he that hath little enough for himself must not give to Others, so have I;
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Secondly, how comes it that thou thinkest so much but little enough for thy selfe, is not this a vice of selfe-love, that will not know what is enough,
Secondly, how comes it that thou Thinkest so much but little enough for thy self, is not this a vice of Self-love, that will not know what is enough,
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if wee had charity wee would thinke if so much be but sufficient for us, O how far is so little from sufficing him, this objection savours too strongly of being lovers of our owne selves, to bee accepted with God. But now another objection.
if we had charity we would think if so much be but sufficient for us, Oh how Far is so little from sufficing him, this objection savours too strongly of being lovers of our own selves, to be accepted with God. But now Another objection.
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and thou must provide for both, and not strive to doe the one in so over large a measure as to omit the other altogether, save from vanity and thou shalt have sufficient for both uses, provide moderately for thine owne,
and thou must provide for both, and not strive to do the one in so over large a measure as to omit the other altogether, save from vanity and thou shalt have sufficient for both uses, provide moderately for thine own,
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How may we know whether we have given enough? compare thine expences for mercy, with those of superfluities in kindnesses, in clothes, &c. they are farre inferiour, those of mercy are nothing in comparison of the other, certainely this ought not to be,
How may we know whither we have given enough? compare thine expenses for mercy, with those of superfluities in Kindnesses, in clothes, etc. they Are Far inferior, those of mercy Are nothing in comparison of the other, Certainly this ought not to be,
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yea, but my place requires so much, I answer, and doth not thy place require riches in mercy as well as in clothes and other things, know therefore, that untill thou art as abundant in deeds of mercy,
yea, but my place requires so much, I answer, and does not thy place require riches in mercy as well as in clothes and other things, know Therefore, that until thou art as abundant in Deeds of mercy,
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I answer, hast thou before admonished them of it? if not here is a fault, unseasonably to mention their evills to excuse thy selfe from doing thy duty,
I answer, hast thou before admonished them of it? if not Here is a fault, unseasonably to mention their evils to excuse thy self from doing thy duty,
I answer, here is an excuse worse then the fault, for here is a charging God with flat falsehood, he saith, give and thou shalt not want, thou saist I shall want if I give, he saith, hee that giveth shall be blessed, thou saist, he shall not, he saith, he that watereth shall be made fat, thou saist, he shall be made leane, he saith, hee will repay it, thou saist he will nor repay it.
I answer, Here is an excuse Worse then the fault, for Here is a charging God with flat falsehood, he Says, give and thou shalt not want, thou Sayest I shall want if I give, he Says, he that gives shall be blessed, thou Sayest, he shall not, he Says, he that Waters shall be made fat, thou Sayest, he shall be made lean, he Says, he will repay it, thou Sayest he will nor repay it.
Is not this an horrible presumption to impute falsehood to God? and then this objection ariseth from a principle most abominable, viz. this, what I cannot bee rich if I doe, that I will not doe,
Is not this an horrible presumption to impute falsehood to God? and then this objection arises from a principle most abominable, viz. this, what I cannot be rich if I do, that I will not doe,
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Why? must not Gods commandements be obeyed if they will keepe thee from riches, doth he not say, labour not to be rich, and doth not he say, he is not worthy of mee that will not loose all for my sake, so thou must be ready to doe what God bids,
Why? must not God's Commandments be obeyed if they will keep thee from riches, does he not say, labour not to be rich, and does not he say, he is not worthy of me that will not lose all for my sake, so thou must be ready to do what God bids,
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but for all this the niggardly heart will grumble out, Why should I give my goods that I have gotten with hard labour to another? I answer thee, not thy labour but Gods blessing hath given thee this abundance,
but for all this the niggardly heart will grumble out, Why should I give my goods that I have got with hard labour to Another? I answer thee, not thy labour but God's blessing hath given thee this abundance,
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and because he that blessed thee bids thee give, therefore thou shouldest give, but to make thee see why thou shouldst give, I will set thee downe Motives enough to giving.
and Because he that blessed thee bids thee give, Therefore thou Shouldst give, but to make thee see why thou Shouldst give, I will Set thee down Motives enough to giving.
Secondly, from thy selfe, art not thou a steward? and why shouldst not thou bestow thy Masters wealth after his commandement? mayest not thou thy selfe need,
Secondly, from thy self, art not thou a steward? and why Shouldst not thou bestow thy Masters wealth After his Commandment? Mayest not thou thy self need,
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Thirdly, from them to whom thou shouldst give, are they not brethren to thee, sonnes and daughters to God, hath not he tyed them to thee by many bonds, the same God made & preserveth them, the same Saviour redeemed them, they have the same faith, the same spirit, the same baptisme, head,
Thirdly, from them to whom thou Shouldst give, Are they not brothers to thee, Sons and daughters to God, hath not he tied them to thee by many bonds, the same God made & Preserveth them, the same Saviour redeemed them, they have the same faith, the same Spirit, the same Baptism, head,
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for it is of all the things in which we may bestow our goods the most advantagious, it doth the greatest good, extending to the most & greatest things, and in the largest measure.
for it is of all the things in which we may bestow our goods the most advantageous, it does the greatest good, extending to the most & greatest things, and in the Largest measure.
It doth good to the soule for the present, in ministring an assure argument of uprightnesse and so of unspeakable comfort, chiefly in the day of temptation, this giving assures the conscience before God as Saint Iohn saith, so can no other expending.
It does good to the soul for the present, in ministering nias assure argument of uprightness and so of unspeakable Comfort, chiefly in the day of temptation, this giving assures the conscience before God as Saint John Says, so can no other expending.
It doth good for longest continuance, for it doth good after death. The money so bostowed shall follow one, yea it shall follow him at the resurrection,
It does good for longest Continuance, for it does good After death. The money so bostowed shall follow one, yea it shall follow him At the resurrection,
for God will bring the fruit to our hands by a secret blessing (as he maketh the corne to grow whē it is sowed) whilst men sleep & do other things, not thinking of it,
for God will bring the fruit to our hands by a secret blessing (as he makes the corn to grow when it is sowed) while men sleep & doe other things, not thinking of it,
O Brethren be perswaded, bee perswaded, get this blessing, get security against wāts, rush not upon many curses, what shal I say more? the Lord bade Moses speake to the rocke,
O Brothers be persuaded, be persuaded, get this blessing, get security against Wants, rush not upon many curses, what shall I say more? the Lord bade Moses speak to the rock,
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and it gave water, will you bee harder then rockes? he commanded the cloudes to send downe Manna, will you be ebellious above the sencelesse cloudes? yea he bade the ravens bring bread and flesh to Eliah, will you be worse then these ravenous foules? O now pow redowne showres of bounty upon your needy brethren,
and it gave water, will you be harder then Rocks? he commanded the Clouds to send down Manna, will you be ebellious above the senseless Clouds? yea he bade the Ravens bring bred and Flesh to Elijah, will you be Worse then these ravenous fowls? O now pow redound showers of bounty upon your needy brothers,
And this if any amongst you heretofore have done, or hereafter will do, to them we must speake a word of incouragement, assuring them that they shall find God true, they shall not want. Their seeds-time shall bring in h arvest, God will blesse their seed sowne, hee will inrich them to all bounty;
And this if any among you heretofore have done, or hereafter will do, to them we must speak a word of encouragement, assuring them that they shall find God true, they shall not want. Their Seeds-time shall bring in h arvest, God will bless their seed sown, he will enrich them to all bounty;
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