The poore's pension: a sermon preached in Gregories Church in Sudbury in the county of Suffolke, May 12. 1643. Upon occasion of the charitable reliefe that yearly then, and there is given, towards the covering or clothing of a hundred poore people, according to the will of the donour M Martine Cole, late of the towne aforesaid deceased. By Samuel Rogers, Master in Arts, and Minister of Much-Tey in Essex. Imprimatur Ja. Cranford, Aug. 12. 1644.
THese words are spoken by that holy man Job in his owne defence, who being falsly accused by his friends is inforced to justifie himselfe, he pleads innocency whiles they reproach him with iniquity,
THese words Are spoken by that holy man Job in his own defence, who being falsely accused by his Friends is enforced to justify himself, he pleads innocency while they reproach him with iniquity,
and amongst other things (as being none of the least sinnes) he acquits himselfe of oppression of the poore, which may be done not onely in doing them wrong,
and among other things (as being none of the least Sins) he acquits himself of oppression of the poor, which may be done not only in doing them wrong,
Either Absolutely, considered in themselves as an entire Proposition without any connexion or dependance, then may they be thus read, If I have seen any perish, &c. i.e. I have not seen any to perish, this is an ordinary phrase and common speech in Scripture to expresse a manifest negation by way of supposition.
Either Absolutely, considered in themselves as an entire Proposition without any connexion or dependence, then may they be thus read, If I have seen any perish, etc. i.e. I have not seen any to perish, this is an ordinary phrase and Common speech in Scripture to express a manifest negation by Way of supposition.
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If I have seen &c. i.e. were it so that I should suffer any to perish for want, &c. The Inference, what followes thereupon, i.e. what doth he then desire should happen, a heavie curse to lighten;
If I have seen etc. i.e. were it so that I should suffer any to perish for want, etc. The Inference, what follows thereupon, i.e. what does he then desire should happen, a heavy curse to lighten;
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and had he so done, he doth adjudge himselfe worthy of exemplary punishment. These are the chiefe points considerable in the words, of each in their order.
and had he so done, he does adjudge himself worthy of exemplary punishment. These Are the chief points considerable in the words, of each in their order.
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How many are there upon our owne knowledge that experimentally find this to be a truth? nay, who is there that can assure or secure himselfe, that he for his part shall be none of those that shall make it good? Salomon peradventure the richest, I am sure the wisest of meere men,
How many Are there upon our own knowledge that experimentally find this to be a truth? nay, who is there that can assure or secure himself, that he for his part shall be none of those that shall make it good? Solomon Peradventure the Richest, I am sure the Wisest of mere men,
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although he was in least danger of want, yet by his wisedome he foresaw that his riches could not keep him from want, therefore saith he, Eccles. 9.11.
although he was in least danger of want, yet by his Wisdom he foresaw that his riches could not keep him from want, Therefore Says he, Eccles. 9.11.
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There is none whoever that can promise himselfe the attainment or enjoyment of any outward comfort or contentment, no not so much as of food and raiment, it is not mans wit or wisdome that can get it,
There is none whoever that can promise himself the attainment or enjoyment of any outward Comfort or contentment, no not so much as of food and raiment, it is not men wit or Wisdom that can get it,
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for they may fall into want, though therefore they beare up their heads aloft, they may come downe as low as others, they may not then trust in uncertaine riches,
for they may fallen into want, though Therefore they bear up their Heads aloft, they may come down as low as Others, they may not then trust in uncertain riches,
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as also none is certaine of the continuance of them, for even when we have them, we are not sure of them, Prov. 23.5. Riches certainly make themselves wings, and sly away, so that while we are looking on them, they are passing from us;
as also none is certain of the Continuance of them, for even when we have them, we Are not sure of them, Curae 23.5. Riches Certainly make themselves wings, and sly away, so that while we Are looking on them, they Are passing from us;
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then to suffer the want both of food (for we reade of him that he was both hungry and thirsty) and of lodging, he had not where to lay his head, Luke 9.58.
then to suffer the want both of food (for we read of him that he was both hungry and thirsty) and of lodging, he had not where to lay his head, Lycia 9.58.
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so he complaines, Chap. 11. ver. 27. In wearinesse and painfulnesse, in watchings often, in hunger and thirst, in fastings often, in cold and nakednesse, and 1 Cor. 4.11.
so he complains, Chap. 11. ver. 27. In weariness and painfulness, in watchings often, in hunger and thirst, in Fastings often, in cold and nakedness, and 1 Cor. 4.11.
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in so much that he was faine to work for his living, ver. 12. And labour, working with our hands, and 2 Thes. 3.8. he saies that he wrought with labour and travaile night and day;
in so much that he was feign to work for his living, ver. 12. And labour, working with our hands, and 2 Thebes 3.8. he Says that he wrought with labour and travail night and day;
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but let me not runne too farre in a beaten path, I might even loose my selfe in a multitude of Examples of this kind, to returne therefore homeward to our text, Job that speaking these words gives us occasion to note this truth, may serve as an example in stead of all, he that did affluere opibus, abound in all things, came to be vix in pelle quidem, scarce had he any thing about him, no not a whole skin left him, he that before suffered not any to perish for want of clothing, was now himselfe so poore, that he was without covering;
but let me not run too Far in a beaten path, I might even lose my self in a multitude of Examples of this kind, to return Therefore homeward to our text, Job that speaking these words gives us occasion to note this truth, may serve as an Exampl in stead of all, he that did affluere opibus, abound in all things, Come to be vix in pelle quidem, scarce had he any thing about him, no not a Whole skin left him, he that before suffered not any to perish for want of clothing, was now himself so poor, that he was without covering;
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so that if not from our owne experience, yet from the examples of others we must needs be driven to confesse, that whilst we live in this world we may come to be in great want;
so that if not from our own experience, yet from the Examples of Others we must needs be driven to confess, that while we live in this world we may come to be in great want;
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I should adjudges it to be proudly and presumptuously spoken of any amongst us that should say they were so rich and encreased with goods, that they had need of nothing,
I should adjudges it to be proudly and presumptuously spoken of any among us that should say they were so rich and increased with goods, that they had need of nothing,
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viz. the comforts and necessaries of life, without which none can at least long subsist, this is ajudgement threatned to the rebellious and disobedient, Deut. 28.48. yea, not seldome it fals out to be the portion of Gods owne people, Rom. 12.13. the Apostle laies it downe as a duty;
viz. the comforts and necessaries of life, without which none can At least long subsist, this is ajudgement threatened to the rebellious and disobedient, Deuteronomy 28.48. yea, not seldom it falls out to be the portion of God's own people, Rom. 12.13. the Apostle lays it down as a duty;
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that we should distribute to the necessity of Saints, so that even Saints may be in so great necessity as to stand in need of reliefe, Matt. 25. 41-48.
that we should distribute to the necessity of Saints, so that even Saints may be in so great necessity as to stand in need of relief, Matt. 25. 41-48.
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and condemned, for not relieving Christ in his members, so that it doth there appeare, that even those who are so deare to Christ that their case he accounts as his own, may neverthelesse in this world be in a needy condition, viz. hungry, thirsty, strangers, naked, sick and in prison, Rom. 8.35.
and condemned, for not relieving christ in his members, so that it does there appear, that even those who Are so deer to christ that their case he accounts as his own, may nevertheless in this world be in a needy condition, viz. hungry, thirsty, Strangers, naked, sick and in prison, Rom. 8.35.
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and by so much are these in the greater want, by how much they are destitute of those things that can least be spared, this is the disconsolate condition of thousands of poore people in the Christian world,
and by so much Are these in the greater want, by how much they Are destitute of those things that can least be spared, this is the disconsolate condition of thousands of poor people in the Christian world,
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how many sad reports from thence have for this long time fill'd our eares, I would I might have said also, our hearts? have we not lately heard how that multitudes of them are exposed to starving and cold, the unavoidable executioners of death? yea are there not many in most places of this land, whom the devouring sword (that doth make havock and spoile) hath brought to as bad a stay? Oh that we had a fellow-feeling of the miseries of our fellow-brethren.
how many sad reports from thence have for this long time filled our ears, I would I might have said also, our hearts? have we not lately herd how that Multitudes of them Are exposed to starving and cold, the unavoidable executioners of death? yea Are there not many in most places of this land, whom the devouring sword (that does make havoc and spoil) hath brought to as bad a stay? O that we had a fellow-feeling of the misery's of our Fellow brethren.
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and these are covetous persons, who even choake themselves with greedinesse, whose hearts desires seeme as large as * hell it selfe, their eies are never satisfied with seeing, much lesse their hearts with desiring;
and these Are covetous Persons, who even choke themselves with greediness, whose hearts Desires seem as large as * hell it self, their eyes Are never satisfied with seeing, much less their hearts with desiring;
like as a man in a dropsie, doth still desire drinke, and the more he poures downe, the more thirsty he is, the nature of the disease being such as causeth him to drinke much more then would doe him good;
like as a man in a dropsy, does still desire drink, and the more he pours down, the more thirsty he is, the nature of the disease being such as Causes him to drink much more then would do him good;
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so it is with these, they goe about all the day long with this Quaere in their mouthes, who will shew us any good? i.e. a good Farme, a good penni-worth, a good bargaine, good ready money, &c. the goods of this world they can never have enough of,
so it is with these, they go about all the day long with this Quaere in their mouths, who will show us any good? i.e. a good Farm, a good pennyworth, a good bargain, good ready money, etc. the goods of this world they can never have enough of,
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and wonder not that I compare these men (though men) to dogs, for the Scripture doth the same, Psal. 59.14, 15. And at Evening let them returne, i.e. they will so doe according to their wonted manner,
and wonder not that I compare these men (though men) to Dogs, for the Scripture does thee same, Psalm 59.14, 15. And At Evening let them return, i.e. they will so do according to their wonted manner,
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the one cries give, because he hath nothing, and therefore in want; and the other as greedily cries give, because he is not content with any thing, and so still in want;
the one cries give, Because he hath nothing, and Therefore in want; and the other as greedily cries give, Because he is not content with any thing, and so still in want;
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neither will he rest content till his mouth is stopt up with dirt, and then lesse then two ells of earth shall serve him, whom for small part of the curse inflicted upon worldlings as a just judgement of God, Eccles. 5.10. He that loveth silver, shall not be satisfied with silver;
neither will he rest content till his Mouth is stopped up with dirt, and then less then two Else of earth shall serve him, whom for small part of the curse inflicted upon worldlings as a just judgement of God, Eccles. 5.10. He that loves silver, shall not be satisfied with silver;
e.g. if a man have masses of wealth, even more then heart could wish, yet if he hath not heart and grace to make good use of what he hath, he is in greatest want, better have nothing,
For example if a man have masses of wealth, even more then heart could wish, yet if he hath not heart and grace to make good use of what he hath, he is in greatest want, better have nothing,
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how many are there thus in want, and yet are not sensible of their wants? like as Martha who was much troubled about these outward things, that nothing might be wanting,
how many Are there thus in want, and yet Are not sensible of their Wants? like as Martha who was much troubled about these outward things, that nothing might be wanting,
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yet our Saviour doth discover that there was want, and tels her that there was in her wanting of the chiefe thing, the only thing needfull which she took not good notice of, Luke 10 42. and thus are we not all in want of those things that we ought to have,
yet our Saviour does discover that there was want, and tells her that there was in her wanting of the chief thing, the only thing needful which she took not good notice of, Lycia 10 42. and thus Are we not all in want of those things that we ought to have,
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and abound in, viz. in thankfulnesse, contentednesse, holy obedience and heavenly wisdome to make the best of these earthly blessings? There is an evill (saith Salomon, Eccles. 6.1, 2.) Which I have seene under the Sunne,
and abound in, viz. in thankfulness, contentedness, holy Obedience and heavenly Wisdom to make the best of these earthly blessings? There is an evil (Says Solomon, Eccles. 6.1, 2.) Which I have seen under the Sun,
is it not a plaine case who doubts of it, but that whilst we live here we may happen to be in great want? and why doth the Lord in his wisdome see good to suffer us or any, at any time to be in want, seeing he is able to give to every one a fulnesse? For these reasons, viz.
is it not a plain case who doubts of it, but that while we live Here we may happen to be in great want? and why does the Lord in his Wisdom see good to suffer us or any, At any time to be in want, seeing he is able to give to every one a fullness? For these Reasons, viz.
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let us therefore never looke any further, but here pitch our tabernacles, this appeares in that notwithstanding whiles we do live in this world we live in a world of misery,
let us Therefore never look any further, but Here pitch our Tabernacles, this appears in that notwithstanding while we do live in this world we live in a world of misery,
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nor yet our God, therefore Agur wisely desires the meane, as being the only safe condition, Prov. 30.8. Give me neither povertie nor riches, feed me with food convenient for me:
nor yet our God, Therefore Agur wisely Desires the mean, as being the only safe condition, Curae 30.8. Give me neither poverty nor riches, feed me with food convenient for me:
so that a fulnesse in this world makes us in danger to swell against God; the Lord therefore oft-times will make us fare hard, and keep us upon short commons,
so that a fullness in this world makes us in danger to swell against God; the Lord Therefore ofttimes will make us fare hard, and keep us upon short commons,
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and so cast off and forsake God, as the Lord complaines that the people for whom he had done so much, served him after all. Deut. 32.15. But Jesurun waxed fat and kicked:
and so cast off and forsake God, as the Lord complains that the people for whom he had done so much, served him After all. Deuteronomy 32.15. But Jeshurun waxed fat and Kicked:
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Thou art waxen fat, thou art growen thicke, thou art covered with fatnesse: then he forsooke God which made him, and lightly esteemed the rocke of his salvation.
Thou art waxed fat, thou art grown thick, thou art covered with fatness: then he forsook God which made him, and lightly esteemed the rock of his salvation.
or else we cannot keep them, that we are not absolute and independant creatures, but are continually at his finding and keeping, that it is not our fore-cast to get,
or Else we cannot keep them, that we Are not absolute and independent creatures, but Are continually At his finding and keeping, that it is not our forecast to get,
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It is God that made the world (saith the Apostle) and all things therein, that is the Lord of Heaven and earth, that needeth not any thing, who giveth to all life and breath,
It is God that made the world (Says the Apostle) and all things therein, that is the Lord of Heaven and earth, that needs not any thing, who gives to all life and breath,
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and all things, Act. 17.24, 25. and Deut 8.3. He humbled and suffered thee to hunger, &c. that he might make thee know, that man doth not live by bread only but by every word that proceedeth out of the mouth of the Lord doth man live:
and all things, Act. 17.24, 25. and Deuteronomy 8.3. He humbled and suffered thee to hunger, etc. that he might make thee know, that man does not live by bred only but by every word that Proceedeth out of the Mouth of the Lord does man live:
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The Lord gave (saith he) and the Lord hath taken away, &c. The Lord sometimes will let us want, that thereby we may see what shiftlesse creatures we are,
The Lord gave (Says he) and the Lord hath taken away, etc. The Lord sometime will let us want, that thereby we may see what shiftless creatures we Are,
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and great reason why we should be most desirous of, and most carefull to provide for the happinesse of the world to come, looke never to be well till we get thither,
and great reason why we should be most desirous of, and most careful to provide for the happiness of the world to come, look never to be well till we get thither,
and at thy right hand are pleasures for evermore, Psal 16.11. the vast desires of thy heart which cannot now be satisfied, shall then be fill'd brim full and running over.
and At thy right hand Are pleasures for evermore, Psalm 16.11. the vast Desires of thy heart which cannot now be satisfied, shall then be filled brim full and running over.
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How excellent is thy loving kindnesse, O God (saith David ) therefore the children of men put their trust under the shadow of thy wings, they shall be abundantly satisfied with the fatnesse of thy House, (by house here may be understood not only the place of grace, i.e. where the Lord doth afford the meanes of grace, where he doth dispense his holy Ordinances, spirituall dainties and delicacies which the Lord himselfe hath provided for the nourishing and cherishing of the soules of his people in this life, Isai. 25.6. but also the palace of glory, i.e. the happinesse of Heaven, provided for the Saints of God after this life, which is also called the House of God, Job. 14.2.
How excellent is thy loving kindness, Oh God (Says David) Therefore the children of men put their trust under the shadow of thy wings, they shall be abundantly satisfied with the fatness of thy House, (by house Here may be understood not only the place of grace, i.e. where the Lord does afford the means of grace, where he does dispense his holy Ordinances, spiritual dainties and delicacies which the Lord himself hath provided for the nourishing and cherishing of the Souls of his people in this life, Isaiah 25.6. but also the palace of glory, i.e. the happiness of Heaven, provided for the Saints of God After this life, which is also called the House of God, Job. 14.2.
where there is an everlasting well-spring of joy that can never be exhausted or drawne dry) and thou shalt make them drinke of the river of thy pleasures,
where there is an everlasting wellspring of joy that can never be exhausted or drawn dry) and thou shalt make them drink of the river of thy pleasures,
the very thoughts whereof even now cannot but ravish thy heart, hast thou any comfortable hopes hereof? thou canst not then but breake forth into admiration and say with the Psalmist, Oh how great is thy goodnesse which thou hast laid up for them that feare thee! Psal. 31.19.
the very thoughts whereof even now cannot but ravish thy heart, hast thou any comfortable hope's hereof? thou Canst not then but break forth into admiration and say with the Psalmist, O how great is thy Goodness which thou hast laid up for them that Fear thee! Psalm 31.19.
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and not desire rather inlargement to goe to his owne home, where he may have even what he will? this consideration, to wit, of the misery of this life,
and not desire rather enlargement to go to his own home, where he may have even what he will? this consideration, to wit, of the misery of this life,
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and were perswaded of them, and embraced them, i.e. through faith did they see and beleeve that in many generations to come, these Promises made to them should be made good to their posterity,
and were persuaded of them, and embraced them, i.e. through faith did they see and believe that in many generations to come, these Promises made to them should be made good to their posterity,
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and why? because they desired a better countrey, that is an heavenly, where they might to the full enjoy their God, who hath prepared for them that City.
and why? Because they desired a better country, that is an heavenly, where they might to the full enjoy their God, who hath prepared for them that city.
This may serve to condemne the madnesse and folly of worldlings that carpe and care, moile and toile, to scrape together and hoard up earthly goods, thinking thereby to keep them and theirs from want,
This may serve to condemn the madness and folly of worldlings that carp and care, moil and toil, to scrape together and hoard up earthly goods, thinking thereby to keep them and theirs from want,
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a perfect and an upright man, one that feared God and eschewed evill, Chap. 1.8. and it was not his case alone, for, for the most part they are the poore of this world that are the chosen of God, a great comfort therefore it may be to the godly poore in time of the greatest want, that for all this the Lord loves them neverthelesse;
a perfect and an upright man, one that feared God and Eschewed evil, Chap. 1.8. and it was not his case alone, for, for the most part they Are the poor of this world that Are the chosen of God, a great Comfort Therefore it may be to the godly poor in time of the greatest want, that for all this the Lord loves them nevertheless;
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But hath not the Lord promised that there shall be no want to them that feare him, Psal. 34.9. and that no good thing will he with-hold from them that walk uprightly? Psal. 84.11. There shall be no want to such, i.e. of any good thing, Psal. 34.10.
But hath not the Lord promised that there shall be no want to them that Fear him, Psalm 34.9. and that no good thing will he withhold from them that walk uprightly? Psalm 84.11. There shall be no want to such, i.e. of any good thing, Psalm 34.10.
No good thing will God with-hold, &c. and therefore not wants, which to them are also good things, as doth appeare in these respects, viz. For the present:
No good thing will God withhold, etc. and Therefore not Wants, which to them Are also good things, as does appear in these respects, viz. For the present:
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the cares of this world, and the deceitfulnesse of riches are heavie clogs at mens heeles, which make many that they cannot once stirre, nor take one right step in the way to Heaven,
the Cares of this world, and the deceitfulness of riches Are heavy clogs At men's heals, which make many that they cannot once stir, nor take one right step in the Way to Heaven,
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for the needy shall not alway be forgotten, the expectation of the poore shall not perish for ever, Psal. 9.18. My God shall supply all your need (saith the Apostle, Phil. 4.19.) according to his riches in glory by Christ Jesus:
for the needy shall not always be forgotten, the expectation of the poor shall not perish for ever, Psalm 9.18. My God shall supply all your need (Says the Apostle, Philip 4.19.) according to his riches in glory by christ jesus:
and yet how afraid are the very best of falling into outward wants, as if they thought themselves wiser then God that knowes what is best and fittest for them:
and yet how afraid Are the very best of falling into outward Wants, as if they Thought themselves Wiser then God that knows what is best and Fittest for them:
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Deut. 8.10, 11. The more to move us hereto consider what are we above others? we altogether undeserving creatures, unworthy of the least of all his mercies, deserve not the crummes that fall from his table, that the Lord then should deale better with us then with others our betters;
Deuteronomy 8.10, 11. The more to move us hereto Consider what Are we above Others? we altogether undeserving creatures, unworthy of the least of all his Mercies, deserve not the crumbs that fallen from his table, that the Lord then should deal better with us then with Others our betters;
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but might have been as little and low as the poorest and meanest on earth, Who hath made thee to differ? hast thou not cause to say with David, Who am I, O Lord God,
but might have been as little and low as the Poorest and Meanest on earth, Who hath made thee to differ? hast thou not cause to say with David, Who am I, Oh Lord God,
and what is my house, that thou hast brought me hitherto? 2 Sam. 7.18. Againe consider, Where much is given, there will be much required: Luke 12.48. this is held but equitable amongst men, and therefore as just with God;
and what is my house, that thou hast brought me hitherto? 2 Sam. 7.18. Again Consider, Where much is given, there will be much required: Lycia 12.48. this is held but equitable among men, and Therefore as just with God;
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whenas God doth more for us then for others, he in justice expects more of us then of others, the more cost the more fruit, others that have not so much as we, have not so much to answer for as we;
whenas God does more for us then for Others, he in Justice expects more of us then of Others, the more cost the more fruit, Others that have not so much as we, have not so much to answer for as we;
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Would we not fall into want? the best preservatives that I can afford you to keep you out of the danger thereof are these, viz. Make God thy portion: as did David, Psal. 119.57. and then thou hast enough, as he saith, Psal. 23.1.
Would we not fallen into want? the best preservatives that I can afford you to keep you out of the danger thereof Are these, viz. Make God thy portion: as did David, Psalm 119.57. and then thou hast enough, as he Says, Psalm 23.1.
even when he had not a foot of land of his owne to be NONLATINALPHABET Gen. 17.1. not only the Almighty, but also the All-sufficient God, noting God is every way able to doe for his servants;
even when he had not a foot of land of his own to be Gen. 17.1. not only the Almighty, but also the All-sufficient God, noting God is every Way able to do for his Servants;
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and Abraham made good use thereof, as it doth appeare afterwards, for when he was in a great strait he casts himselfe upon Gods All-sufficiencie, God (saith he) will provide, Gen. 22.8.
and Abraham made good use thereof, as it does appear afterwards, for when he was in a great strait he Cast himself upon God's All-sufficiency, God (Says he) will provide, Gen. 22.8.
and Jehovah-jireh (God will see to, and provide for his) ver. 14. may well be the motto of all true beleevers, the children of faithfull Abraham, if thou hast God, thou hast more then all things else,
and jehovah-jireh (God will see to, and provide for his) for. 14. may well be the motto of all true believers, the children of faithful Abraham, if thou hast God, thou hast more then all things Else,
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for one God will doe thee more good, and stand thee more in stead, then the whole world beside, David saw cause why he should rejoyce more in the light of Gods countenance,
for one God will do thee more good, and stand thee more in stead, then the Whole world beside, David saw cause why he should rejoice more in the Light of God's countenance,
then the men of the world in the encrease of their corne and wine, Psal. 4.6, 7. Get thy heart therefore replenished with him that made the heart, otherwise thou wilt alwayes be in want, not the world,
then the men of the world in the increase of their corn and wine, Psalm 4.6, 7. Get thy heart Therefore replenished with him that made the heart, otherwise thou wilt always be in want, not the world,
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and of mans heart triangular, impossible then is it for this to be fill'd with that, it is God only then that in the Trinitie of persons can suite well with,
and of men heart triangular, impossible then is it for this to be filled with that, it is God only then that in the Trinity of Persons can suit well with,
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And ye are Christs, and Christ is Gods. All the good that God hath that is competible to creatures is derived through Christ to us, he therefore that hath Christ, hath such a treasure to enrich him,
And you Are Christ, and christ is God's All the good that God hath that is competible to creatures is derived through christ to us, he Therefore that hath christ, hath such a treasure to enrich him,
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how shall he not with him also freely give us all things? if he give us the greater, will he deny us the lesse? if he bestowes Christ upon us, who is more worth then all things,
how shall he not with him also freely give us all things? if he give us the greater, will he deny us the less? if he bestows christ upon us, who is more worth then all things,
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then surely will he not withhold from us any thing which in comparison of him is as nothing, whenas therefore he gives Christ, he gives not a naked Christs,
then surely will he not withhold from us any thing which in comparison of him is as nothing, whenas Therefore he gives christ, he gives not a naked Christ,
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but Christ with all his benefits, and all his appertenances, i.e. all manner of good things, which God gives in over and above the bargaine to all true beleevers:
but christ with all his benefits, and all his appurtenances, i.e. all manner of good things, which God gives in over and above the bargain to all true believers:
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but rather to bring to want, therefore when call'd upon to give reliefe, their answer is, they must see what they shall have themselves, they may give what they have away and want, &c. whenas their atheisticall hearts will not suffer them to beleeve, that to give is the way to have:
but rather to bring to want, Therefore when called upon to give relief, their answer is, they must see what they shall have themselves, they may give what they have away and want, etc. whenas their atheistical hearts will not suffer them to believe, that to give is the Way to have:
contrariwise, any way to wrong the poore, whereby to enrich our selves, is the ready way to come to want, Prov. 22.16. He that oppresseth the poore to increase his riches, and he that giveth to the rich, shall surely come to want.
contrariwise, any Way to wrong the poor, whereby to enrich our selves, is the ready Way to come to want, Curae 22.16. He that Oppresses the poor to increase his riches, and he that gives to the rich, shall surely come to want.
and how can we looke that God should make good his Promises if we look not at all to our performances? we make them voide whenas we keep not the condition:
and how can we look that God should make good his Promises if we look not At all to our performances? we make them void whenas we keep not the condition:
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and then art thou in a faire way to have a supply of all things, Seeke first ( i.e. in the first place as the chiefest thing) the Kingdome of God, and the righteousnesse thereof,
and then art thou in a fair Way to have a supply of all things, Seek First (i.e. in the First place as the chiefest thing) the Kingdom of God, and the righteousness thereof,
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and all these things shall be added unto you. Matth. 6.33. I end this with what the Apostle saith 1 Thess. 4.12. Walke honestly, &c. that ye may have lack of nothing.
and all these things shall be added unto you. Matthew 6.33. I end this with what the Apostle Says 1 Thess 4.12. Walk honestly, etc. that you may have lack of nothing.
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for it will make a supply to all thy wants, a little with contentment is enough, that will make us even in povertie say as Hephestion to Alexander, As I had nothing, so I wanted nothing;
for it will make a supply to all thy Wants, a little with contentment is enough, that will make us even in poverty say as Hephaestion to Alexander, As I had nothing, so I wanted nothing;
except he might have to himselfe poore Naboth's vineyard, and the same Alexander, who hearing of the great riches of India, divided all his Kingdome of Macedonia forthwith among his Captaines and souldiers (so little content took he in a Kingdome) saying he preferred the riches of India (hoped for) before all his father Philip left him in Macedonia;
except he might have to himself poor Naboth's vineyard, and the same Alexander, who hearing of the great riches of India, divided all his Kingdom of Macedonia forthwith among his Captains and Soldiers (so little content took he in a Kingdom) saying he preferred the riches of India (hoped for) before all his father Philip left him in Macedonia;
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would it not be accounted folly and childishnesse, for a little man and of small stature to weare apparell though gay and gorgeous of the greatest and largest size, should he not rather desire that that is fittest for him,
would it not be accounted folly and childishness, for a little man and of small stature to wear apparel though gay and gorgeous of the greatest and Largest size, should he not rather desire that that is Fittest for him,
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or if it cry for the greatest spoone, whenas it hath another that is fitter, is it not for want of wit? so doth it appeare that we have not the use (at least) of sanctified reason,
or if it cry for the greatest spoon, whenas it hath Another that is fitter, is it not for want of wit? so does it appear that we have not the use (At least) of sanctified reason,
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whenas we rest not contented with those things that are fittest for us, or as if we thought our selves wiser then God, that we were best able to judge of the fitnesse;
whenas we rest not contented with those things that Are Fittest for us, or as if we Thought our selves Wiser then God, that we were best able to judge of the fitness;
so that all these things seriously considered, where is there any cause of discontent but in our selves? wouldst thou then be contented with a little? get thy mind to think,
so that all these things seriously considered, where is there any cause of discontent but in our selves? Wouldst thou then be contented with a little? get thy mind to think,
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what can more be said concerning this, either to arme us against want, or to comfort us in want? I have been so over-large in this point, that I must be more briefe in what followes;
what can more be said Concerning this, either to arm us against want, or to Comfort us in want? I have been so overlarge in this point, that I must be more brief in what follows;
these few places of Scripture in stead of many more doe sufficiently prove it, see what is given in charge (and so what we are bound to dutie) Lev. 25.35. Deut. 15. 7-11. Isai. 58.7. Matth. 5.42. Rom. 12.13. 2 Cor. 8.7.
these few places of Scripture in stead of many more doe sufficiently prove it, see what is given in charge (and so what we Are bound to duty) Lev. 25.35. Deuteronomy 15. 7-11. Isaiah 58.7. Matthew 5.42. Rom. 12.13. 2 Cor. 8.7.
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It is also highly commended in practice, the Saints of God in all ages have been much honoured for this their freenesse and forwardnesse in relieving of their poore brethren:
It is also highly commended in practice, the Saints of God in all ages have been much honoured for this their freeness and forwardness in relieving of their poor brothers:
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and againe are the same Christians highly commended for the same thing, 2 Cor. 8.1. &c. the Apostle there doth beare them witnesse how that when they themselves were in an afflicted condition and at a poorestay,
and again Are the same Christians highly commended for the same thing, 2 Cor. 8.1. etc. the Apostle there does bear them witness how that when they themselves were in an afflicted condition and At a poorestay,
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yet even then they abounded in their liberalitie, and that they had gathered so much that the Apostle was loth to receive it of them, he seeing it was beyond their power, in so much that they prayed him with much entreaty to accept thereof,
yet even then they abounded in their liberality, and that they had gathered so much that the Apostle was loath to receive it of them, he seeing it was beyond their power, in so much that they prayed him with much entreaty to accept thereof,
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The Philippians also above all other Churches next to those of Macedonia had the praise for communicating more then once to the necessities of the Apostle,
The Philippians also above all other Churches next to those of Macedonia had the praise for communicating more then once to the necessities of the Apostle,
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for he speakes it to their commendation, that since he departed from Macedonia, no other Church beside theirs had sent him a supply, which he was glad of, not so much for his owne benefit,
for he speaks it to their commendation, that since he departed from Macedonia, no other Church beside theirs had sent him a supply, which he was glad of, not so much for his own benefit,
as for their gaine, which should be great in the day of account, Phil. 4.14.18. the care also that the Christians had of the poore in the time of the Apostles is spoken of Act. 11.29, 30. they sold their lands and goods rather then they would suffer their poore brethren to want, Chap. 2.45.
as for their gain, which should be great in the day of account, Philip 4.14.18. the care also that the Christians had of the poor in the time of the Apostles is spoken of Act. 11.29, 30. they sold their Lands and goods rather then they would suffer their poor brothers to want, Chap. 2.45.
and appointed by the Apostles purposely to oversee and look after those that were in want and stood in need of reliefe, Chap. 6.3, 5. I shall not need speake of particular persons who are greatly renowned in Scripture for their hosptality and almes-deeds,
and appointed by the Apostles purposely to oversee and look After those that were in want and stood in need of relief, Chap. 6.3, 5. I shall not need speak of particular Persons who Are greatly renowned in Scripture for their hosptality and almsdeeds,
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as Abraham, Lot, David, cornelius (of whose almes there was in the presence of God a memorandum made Acts 10.31.) Dorcas, (whose good workes and almes-deeds were to be seen and shewed,
as Abraham, Lot, David, cornelius (of whose alms there was in the presence of God a memorandum made Acts 10.31.) Dorcas, (whose good works and almsdeeds were to be seen and showed,
when she her self was not, the poore could not tell how with patience to take her death, she had done so much for them all the time of her life, Act. 9.36, 39.) and many more of no small note whom I must passe over in silence;
when she her self was not, the poor could not tell how with patience to take her death, she had done so much for them all the time of her life, Act. 9.36, 39.) and many more of no small note whom I must pass over in silence;
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yet even out of that would he ordinarily give a portion to the poore, giving us thereby to understand that even the poore themselves should pay collection, that is, part with somewhat (though the lesse) to those that are in greater need then themselves are.
yet even out of that would he ordinarily give a portion to the poor, giving us thereby to understand that even the poor themselves should pay collection, that is, part with somewhat (though the less) to those that Are in greater need then themselves Are.
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it is a thing good, right, and honest so to doe, as will thus appeare: First, To give almes is to doe good, Gal. 6.10. As we have opportunitie let us doe good to all men (saith the Apostle) especially to them that are of the houshold of faith:
it is a thing good, right, and honest so to do, as will thus appear: First, To give alms is to do good, Gal. 6.10. As we have opportunity let us do good to all men (Says the Apostle) especially to them that Are of the household of faith:
as the Apostle saith the Saints were by Philemon, ver. 7. 2. In that hereby they doe good, (if they have any goodnesse at all in them,) viz. blesse us, and blesse God for us.
as the Apostle Says the Saints were by Philemon, ver. 7. 2. In that hereby they do good, (if they have any Goodness At all in them,) viz. bless us, and bless God for us.
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so the Apostle gives in charge concerning rich men, that they doe good, yea, that they be rich in good works, viz. to distribute and communicate, laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternall life, 1 Tim. 6.18, 19. so that.
so the Apostle gives in charge Concerning rich men, that they do good, yea, that they be rich in good works, viz. to distribute and communicate, laying up in store for themselves a good Foundation against the time to come, that they may lay hold on Eternal life, 1 Tim. 6.18, 19. so that.
And I say unto you, (saith our Saviour) Make to your selves friends of the Mammon of unrighteousnesse, that when ye saile, they may receive you into everlasting habitations.
And I say unto you, (Says our Saviour) Make to your selves Friends of the Mammon of unrighteousness, that when you sail, they may receive you into everlasting habitations.
For if ye have not been faithfull in the unrighteous Mammon, who will commit to your trust the true riches? ver. 11. q.d. If ye be untrusty in disposing (according to the will of God) these temporall goods,
For if you have not been faithful in the unrighteous Mammon, who will commit to your trust the true riches? ver. 11. Q.d If you be untrusty in disposing (according to the will of God) these temporal goods,
and who that beleeves this would not thinke himselfe happy in such an exchange? is not this the best alchimy to turne earth into Heaven? is not this a good bargaine to part with * vaine and uncertaine things, to partake of reall and durable riches? beleeve it, this is the best improvement,
and who that believes this would not think himself happy in such an exchange? is not this the best alchemy to turn earth into Heaven? is not this a good bargain to part with * vain and uncertain things, to partake of real and durable riches? believe it, this is the best improvement,
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whereupon a worthy Father thus exhorts, * Si vis esse mercator optimus, foenerator egregius, da, quod, non potes retinere, ut recipias quod non poteris amittere, da modicum, ut recipias centuplum, da temporalem possessionem, ut consequaris haereditatem aeternam:
whereupon a worthy Father thus exhorts, * Si vis esse mercator optimus, Forerunner Egregius, da, quod, non potes retinere, ut recipias quod non poteris amittere, da modicum, ut recipias Centuplum, da temporalem possessionem, ut consequaris haereditatem aeternam:
contrary wise, if thou shewest no mercy here, expect not to find mercy hereafter; For he shall have judgement without mercy, that hath shewed no mercy, Jam. 2.13.
contrary wise, if thou shewest no mercy Here, expect not to find mercy hereafter; For he shall have judgement without mercy, that hath showed no mercy, Jam. 2.13.
it is the property of a righteous man to be ever mercifull and lending, and it is said of such an one that his seed is blessed (and that is no small blessing) though then thou hast given much,
it is the property of a righteous man to be ever merciful and lending, and it is said of such an one that his seed is blessed (and that is no small blessing) though then thou hast given much,
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for That which is altogether just shalt thou follow, that thou maist live, and inherit the land which the Lord thy God giveth thee. Deu. 16.20. and that it is so, may appeare, Prov. 3.27. Withhold not good from them to whom it is due, when it is in the power of thine hand to doe it:
for That which is altogether just shalt thou follow, that thou Mayest live, and inherit the land which the Lord thy God gives thee. Deu. 16.20. and that it is so, may appear, Curae 3.27. Withhold not good from them to whom it is due, when it is in the power of thine hand to do it:
and have judgement against us at Gods tribunall seat of justice, Beware (saith the Lord) that there be not a thought in thy wicked heart, &c. and thine eye be evill against thy poore brother,
and have judgement against us At God's tribunal seat of Justice, Beware (Says the Lord) that there be not a Thought in thy wicked heart, etc. and thine eye be evil against thy poor brother,
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but also because it is but just and right that they should be given, and not because they make Righteous (as the Papists would make us beleeve, who make this to be a chiefe one of their many meritorious works) and the wealth of this world is by our Saviour called unrighteous Mammon, Luke 16.11. and so indeed it is, when unjustly withheld as well as when not rightly got;
but also Because it is but just and right that they should be given, and not Because they make Righteous (as the Papists would make us believe, who make this to be a chief one of their many meritorious works) and the wealth of this world is by our Saviour called unrighteous Mammon, Lycia 16.11. and so indeed it is, when unjustly withheld as well as when not rightly god;
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but only the stewards of Gods gifts, now it is required of a steward that he be found faithfull as well in his disbursements as in his receits, not to engrosse all to himselfe,
but only the Stewards of God's Gifts, now it is required of a steward that he be found faithful as well in his disbursements as in his receits, not to engross all to himself,
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if there be in them any vertue or praise we should thinke on such things, and what no more? Those things (saith he) which ye have both learned and received,
if there be in them any virtue or praise we should think on such things, and what no more? Those things (Says he) which you have both learned and received,
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but whenas God requires it, it must be done for Gods sake, conscience stands bound in this case, this is one halfe of the royall law, Thou shalt love thy neighbour as thy selfe:
but whenas God requires it, it must be done for God's sake, conscience Stands bound in this case, this is one half of the royal law, Thou shalt love thy neighbour as thy self:
and seeth his brother hath need, and shutteth up his bowels of compassion from him; how dwelleth the love of God in him? 1 Joh. 3.17. To give almes is a religious worke, for it is an evangelicall sacrifice. Heb. 13.16. To doe good, and to communicate, forget not, for with such sacrifices God is well-pleased:
and sees his brother hath need, and shutteth up his bowels of compassion from him; how dwells the love of God in him? 1 John 3.17. To give alms is a religious work, for it is an Evangelical sacrifice. Hebrew 13.16. To do good, and to communicate, forget not, for with such Sacrifices God is well-pleased:
for they thinke they are free, and not bound hereto by duty, and hence it is that the superfluitie of mens goods, which is the portion of the poore, is lavisht out and wasted in profuse and vaine expences,
for they think they Are free, and not bound hereto by duty, and hence it is that the superfluity of men's goods, which is the portion of the poor, is lavished out and wasted in profuse and vain expenses,
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whenas the poore that were ready to perish for hunger would have been glad of the scraps and fragments, that were given to their hounds and hawkes, yea, faine would they have been refreshed with the very crummes that fell from their tables.
whenas the poor that were ready to perish for hunger would have been glad of the scraps and fragments, that were given to their hounds and hawks, yea, feign would they have been refreshed with the very crumbs that fell from their tables.
Item, such a treasure wasted in needlesse and unnecessary buildings, so many Walkes and Galleries, Turrets and Pyramides, such setting up, pulling downe, transposing, transplacing to make gay houses (which were very mock-beggers) and so much yearely cast away in costly furniture, with which their houses were well-stuft and fill'd,
Item, such a treasure wasted in needless and unnecessary buildings, so many Walks and Galleries, Turrets and Pyramids, such setting up, pulling down, transposing, transplacing to make gay houses (which were very mock-beggars) and so much yearly cast away in costly furniture, with which their houses were well-stuft and filled,
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whenas multitudes of poore people were driven to wander about, and had no certaine dwelling place, had no other house then the wide world, no other bed then the hard ground,
whenas Multitudes of poor people were driven to wander about, and had no certain Dwelling place, had no other house then the wide world, no other Bed then the hard ground,
Item, so many hundreds spent in law-suits for the satisfying of a selfe-will, and as much more in sports and pastimes for the pleasing of a carnall minde,
Item, so many hundreds spent in lawsuits for the satisfying of a self-will, and as much more in sports and pastimes for the pleasing of a carnal mind,
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what answer can such make to these things, will they not then be either speechlesse or selfe-condemned? if men did but beleeve this that for the want of this duty they should be called to so strict an account, one would thinke they would not be so wanting therein,
what answer can such make to these things, will they not then be either speechless or self-condemned? if men did but believe this that for the want of this duty they should be called to so strict an account, one would think they would not be so wanting therein,
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and meaning to shew more knavery then honestie) being demanded of those to whom they are endebted such summes of money that have been for a long time due, still confesse the debt and acknowledge, it hath been a great while due,
and meaning to show more knavery then honesty) being demanded of those to whom they Are indebted such sums of money that have been for a long time due, still confess the debt and acknowledge, it hath been a great while due,
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thus deale many people with the poore to whom they owe much, but will part with nothing but faire words at the most, like Naphtali, they give good words,
thus deal many people with the poor to whom they owe much, but will part with nothing but fair words At the most, like Naphtali, they give good words,
alas poore creatures their case is to be pittied, it is fit they should be relieved, the Lord help them, God comfort them, it is a work of charity for good people to do:
alas poor creatures their case is to be pitied, it is fit they should be relieved, the Lord help them, God Comfort them, it is a work of charity for good people to do:
for them, and many such like speeches, which are the expressions onely of a complementall charity, such like Dives his dogges, all they can doe is but to licke a poore man with their tongues, or like Peters fish that had money in the mouth but not a hand to give it;
for them, and many such like Speeches, which Are the expressions only of a complemental charity, such like Dives his Dogs, all they can do is but to lick a poor man with their tongues, or like Peter's Fish that had money in the Mouth but not a hand to give it;
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and hath not the solidity scarce of a penny weight, for if all the good words & well-wishings of such were worth but a two pence or three pence, they would by no meanes part with them, these are those exploded by the Apostle, Jam. 2.15, 16. If a brother or sister be naked, and destitute of daily food;
and hath not the solidity scarce of a penny weight, for if all the good words & well-wishings of such were worth but a two pence or three pence, they would by no means part with them, these Are those exploded by the Apostle, Jam. 2.15, 16. If a brother or sister be naked, and destitute of daily food;
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And one of you say unto them, Depart in peace, be you warmed and filled: in n withstanding yee give them not those things which are needfull to the body: what doth it profit?
And one of you say unto them, Depart in peace, be you warmed and filled: in n withstanding ye give them not those things which Are needful to the body: what does it profit?
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God lookes for it to be done, we have a word of command to oblige us to the duty (as was shewed in the proofe of the point) and how can we approve our selves upright in the sight of God,
God looks for it to be done, we have a word of command to oblige us to the duty (as was showed in the proof of the point) and how can we approve our selves upright in the sighed of God,
God knowes our charity, and takes especiall notice of our giving to the poore for his sake, I know thy works (saith Christ to his Church in Thyatira) and charity and service, and faith,
God knows our charity, and Takes especial notice of our giving to the poor for his sake, I know thy works (Says christ to his Church in Thyatira) and charity and service, and faith,
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so to know as richly to reward, this he makes knowne that the least thing that is given (though but a cup of cold water ) for his sake, shall not be forgotten,
so to know as richly to reward, this he makes known that the least thing that is given (though but a cup of cold water) for his sake, shall not be forgotten,
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and no faith without works, now to releeve the poore is a principall worke of faith, excellent fruit that doth spring from a lively faith, without which it cannot profit, all which the Apostle doth make to appeare at large, Jam. 2.14. &c.
and no faith without works, now to relieve the poor is a principal work of faith, excellent fruit that does spring from a lively faith, without which it cannot profit, all which the Apostle does make to appear At large, Jam. 2.14. etc.
i. e. of goods rightly got, otherwise thou givest not that is thine owne to give, and canst thou thinke to do or to get any good by stolne goods? if thou scrapest together earthly goods by wicked and indirect meanes,
i. e. of goods rightly god, otherwise thou givest not that is thine own to give, and Canst thou think to do or to get any good by stolen goods? if thou scrapest together earthly goods by wicked and indirect means,
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the good man considers wisely of the poore, now wisedome herein must be seen both in respect of the giver, it must be according to his ability, as Act. 11.29. and of the receivers, it must be according to their necessity, as Act. 4.35. Give sincerely:
the good man considers wisely of the poor, now Wisdom herein must be seen both in respect of the giver, it must be according to his ability, as Act. 11.29. and of the Receivers, it must be according to their necessity, as Act. 4.35. Give sincerely:
i.e. with singlenesse of heart, looking for no reward at the hands of man, for If ye love them which love you (saith our Saviour) what thanke have ye? for sinners also love those that love them.
i.e. with singleness of heart, looking for no reward At the hands of man, for If you love them which love you (Says our Saviour) what thank have you? for Sinners also love those that love them.
This must be held for certaine, that in the works of mercy there must not be so much as any hope of requitall, that is, from those to whom we shew mercy:
This must be held for certain, that in the works of mercy there must not be so much as any hope of requital, that is, from those to whom we show mercy:
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we must not then be double minded, but sincere hearted in that worke. Give liberally: for Almes must be a matter of bounty, and not of covetousnesse, 2 Cor. 9.5. it is as seed that must be scattered abroad with a free and full hand, ver. 6.9.
we must not then be double minded, but sincere hearted in that work. Give liberally: for Alms must be a matter of bounty, and not of covetousness, 2 Cor. 9.5. it is as seed that must be scattered abroad with a free and full hand, ver. 6.9.
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otherwise all thou dost in this kind is nothing worth, be it more or lesse that thou partest with, God looks it should be with heart and good will, or not at all;
otherwise all thou dost in this kind is nothing worth, be it more or less that thou partest with, God looks it should be with heart and good will, or not At all;
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In the last place (that we may have no excuse to shift it off) we are to consider the persons to be relieved, who those are that we are to see to and provide for,
In the last place (that we may have no excuse to shift it off) we Are to Consider the Persons to be relieved, who those Are that we Are to see to and provide for,
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What all? some are rather to be punished then relieved, so altogether undeserving, that it is no charity at all to do any thing for them, and we might be thought rather to offend if we should give any reliefe to such as are vile and prophane wretches,
What all? Some Are rather to be punished then relieved, so altogether undeserving, that it is no charity At all to do any thing for them, and we might be Thought rather to offend if we should give any relief to such as Are vile and profane wretches,
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so farre forth as they are shiftlesse and helpless of themselves, we must put to our helping hand, in such a case we must not respect the person but his condition, If I have seen (saith Job ) any perish for want of clothing, or any poore without covering;
so Far forth as they Are shiftless and helpless of themselves, we must put to our helping hand, in such a case we must not respect the person but his condition, If I have seen (Says Job) any perish for want of clothing, or any poor without covering;
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but it is through their owne choice, they are such because they will be such, they wilfully remaine in a needy condition, they have tasted the sweetnesse of the sweat of other mens browes,
but it is through their own choice, they Are such Because they will be such, they wilfully remain in a needy condition, they have tasted the sweetness of the sweat of other men's brows,
Now them that are such, we command, and exhort by our Lord Jesus Christ, that with quietnesse they worke and eat their own bread. 2 Thess. 3.10, 11, 12.
Now them that Are such, we command, and exhort by our Lord jesus christ, that with quietness they work and eat their own bred. 2 Thess 3.10, 11, 12.
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or respect of persons, and therefore this him St Luke expresly shewes to be every man, Chap. 6. ver. 30. and in the same sense speakes the Apostle, Gal. 6.10. As we have opportunity, let us doe good unto all men:
or respect of Persons, and Therefore this him Saint Lycia expressly shows to be every man, Chap. 6. ver. 30. and in the same sense speaks the Apostle, Gal. 6.10. As we have opportunity, let us do good unto all men:
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whether it be friend or foe, Jew or Gentile, Christian or Pagan: And to the performance of this duty we are bound in divers respects: In case of humanity;
whither it be friend or foe, Jew or Gentile, Christian or Pagan: And to the performance of this duty we Are bound in diverse respects: In case of humanity;
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and were at first made of the selfe same lump of clay, He hath made of one blond all rations of men, Act. 17.26. we are all by creation the children of one and the same father, Mal. 2.10.
and were At First made of the self same lump of clay, He hath made of one blond all rations of men, Act. 17.26. we Are all by creation the children of one and the same father, Malachi 2.10.
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the irrationall creatures howsoever many times are fierce and furious one kind against another, yet, in time of misery by the dictate of common sense will be helpfull and serviceable to those of their own kind;
the irrational creatures howsoever many times Are fierce and furious one kind against Another, yet, in time of misery by the dictate of Common sense will be helpful and serviceable to those of their own kind;
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in case of extreme necessity we are required to relieve the bruit beasts, Deut. 22.4. and how much more is one man better then all they? this argument much moved Job to stoope to the meanest of those that did belong to him.
in case of extreme necessity we Are required to relieve the bruit beasts, Deuteronomy 22.4. and how much more is one man better then all they? this argument much moved Job to stoop to the Meanest of those that did belong to him.
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He did not despise the cause of his man or maid-servant, ver. 13. for saith he, Did not he that made me in the wombe, make him? and did not one fashion us in the wombe? ver: 15. In point of equity;
He did not despise the cause of his man or maidservant, ver. 13. for Says he, Did not he that made me in the womb, make him? and did not one fashion us in the womb? ver: 15. In point of equity;
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because we must do as we would be done by; this the golden rule both of Law and Gospell, given by our Saviour. Matth. 7.12. this comes close home to the conscience, and is to all men so cleare and convincing, that none can gain-say or finde fault with it;
Because we must do as we would be done by; this the golden Rule both of Law and Gospel, given by our Saviour. Matthew 7.12. this comes close home to the conscience, and is to all men so clear and convincing, that none can gainsay or find fault with it;
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and in this particular we must consider the distressed condition of other men, as if it were our owne, Remember them that are in bonds as bound with them,
and in this particular we must Consider the distressed condition of other men, as if it were our own, remember them that Are in bonds as bound with them,
in our serious sad thoughts put our selves into their case, and our own consciences cannot but then convince us, that if we were in such extremity or necessity, we would not that others should deny us reliefe, by reason of pay exceptions that might be taken against our persons,
in our serious sad thoughts put our selves into their case, and our own Consciences cannot but then convince us, that if we were in such extremity or necessity, we would not that Others should deny us relief, by reason of pay exceptions that might be taken against our Persons,
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for he distributes these common good things freely to all, or any, according to the need or necessity of his creature as in his wisdome he sees best, which he chiesly hath respect to;
for he distributes these Common good things freely to all, or any, according to the need or necessity of his creature as in his Wisdom he sees best, which he chiefly hath respect to;
herein he dealeth with men most commonly according to their needinesse, and not alwaies according to their goodnesse, hereby reaching us to doe the like,
herein he deals with men most commonly according to their neediness, and not always according to their Goodness, hereby reaching us to do the like,
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therefore is this his example propounded for our imitation, we must shew our selves herein to be the children of God, in being like our heavenly Father, who doth good to all,
Therefore is this his Exampl propounded for our imitation, we must show our selves herein to be the children of God, in being like our heavenly Father, who does good to all,
for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? q.d. as we deal with men in this kind, the Lord accounts as done to him,
for he that loves not his brother whom he hath seen, how can he love God whom he hath not seen? Q.d as we deal with men in this kind, the Lord accounts as done to him,
Hence then are to be reproved those that when they are call'd upon for reliefe (when they have nothing else where withall to excuse themselves) will cavill and except against the persons to be relieved,
Hence then Are to be reproved those that when they Are called upon for relief (when they have nothing Else where withal to excuse themselves) will cavil and except against the Persons to be relieved,
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if they can but pick any hole or find any fault, or can say any thing (be it true or false) against those that want reliefe, they are glad if they can any way spare their purse,
if they can but pick any hold or find any fault, or can say any thing (be it true or false) against those that want relief, they Are glad if they can any Way spare their purse,
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and think all they save this way is clear gain, wonderfull it is to see, with what vaine shifts and frivolous excuses many in these dayes do stop poore mens mouthes.
and think all they save this Way is clear gain, wonderful it is to see, with what vain shifts and frivolous excuses many in these days do stop poor men's mouths.
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The Philosopher tels us of Autigonus whom he not without cause doth brand with infamy for his cavelling with a Cynike, who asked of the King a talent, his answer was, that it was too much for a Cynike to receive;
The Philosopher tells us of Autigonus whom he not without cause does brand with infamy for his cavilling with a Cynic, who asked of the King a talon, his answer was, that it was too much for a Cynic to receive;
know and consider well that God requires of thee to give reliefe in extreme need to any, look to it then as thou wilt answer the contrary at thy perill, it lies upon thee as a duty,
know and Consider well that God requires of thee to give relief in extreme need to any, look to it then as thou wilt answer the contrary At thy peril, it lies upon thee as a duty,
Let us learne well that which we of our selves are not so willing as we should be to practise, viz. without any evasion or protraction freely embrace every object and occasion for the doing of good, away with these needlesse quaries, where? or who? when? or what? how? or why? for wheresoever he be,
Let us Learn well that which we of our selves Are not so willing as we should be to practise, viz. without any evasion or protraction freely embrace every Object and occasion for the doing of good, away with these needless quaries, where? or who? when? or what? how? or why? for wheresoever he be,
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or whosoever he is, that whensoever stands in need of whatsoever help we can afford, we must howsoever see that he doth not miscarry through our default or neglect,
or whosoever he is, that whensoever Stands in need of whatsoever help we can afford, we must howsoever see that he does not miscarry through our default or neglect,
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for charity is to look directly into the case and collaterally into the cause; not solely the worth, but chiefly the want of the person is to be regarded.
for charity is to look directly into the case and collaterally into the cause; not solely the worth, but chiefly the want of the person is to be regarded.
and this is their fault and not thine, let not therefore their sin of ingratitude cause thee to sin in the not discharging of thy dutie• Cast thy bread upon the waters (saith Solomon, Eccles. 11.1.) for thou shalt find it after many dayes:
and this is their fault and not thine, let not Therefore their since of ingratitude cause thee to since in the not discharging of thy dutie• Cast thy bred upon the waters (Says Solomon, Eccles. 11.1.) for thou shalt find it After many days:
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though abhorre them in regard of their sins) but considering them as enemies to us, we may not faile nor fall short in duty towards them; proved, By precept:
though abhor them in regard of their Sins) but considering them as enemies to us, we may not fail nor fallen short in duty towards them; proved, By precept:
Matth. 5.43, 44. the Pharisees by their false glosse had corrupted Gods law, as in many other things so in this, their rule was this, Thou shalt love thy neighbour,
Matthew 5.43, 44. the Pharisees by their false gloss had corrupted God's law, as in many other things so in this, their Rule was this, Thou shalt love thy neighbour,
and hate thine enemy (this was pleasing enough to corrupt nature,) they understood by neighbour in the law to be meant only their friends and acquaintance;
and hate thine enemy (this was pleasing enough to corrupt nature,) they understood by neighbour in the law to be meant only their Friends and acquaintance;
But I say unto you (saith our Saviour) q.d. I must learne you another lesson, viz. Love your enemies, blesse them that cause you, doe good to them that hate you,
But I say unto you (Says our Saviour) Q.d I must Learn you Another Lesson, viz. Love your enemies, bless them that cause you, do good to them that hate you,
see, here is love, and offices of love required of us towards our very enemies, both concerning their spirituall as also their outward good. Rom. 12.14.20. Recompence to no man evill for evill, but if thine, enemy hunger, feed him; if he thirst, give him drinke, for ••so doing, * thou shalt he ape coales of fire on his head;
see, Here is love, and Offices of love required of us towards our very enemies, both Concerning their spiritual as also their outward good. Rom. 12.14.20. Recompense to no man evil for evil, but if thine, enemy hunger, feed him; if he thirst, give him drink, for ••so doing, * thou shalt he ape coals of fire on his head;
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what thou canst, for (and not against) thy enemies, for thereby thou shalt so enflame them with thy love, that it shall kindle in them burning charity towards thee,
what thou Canst, for (and not against) thy enemies, for thereby thou shalt so inflame them with thy love, that it shall kindle in them burning charity towards thee,
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but if with thy well-doing thou dost over-match the evill that thy enemy hath done thee, how great a victory dost thou obtaine? it is a noble thing to overcome,
but if with thy welldoing thou dost overmatch the evil that thy enemy hath done thee, how great a victory dost thou obtain? it is a noble thing to overcome,
wonderfull was the infinite love of God towards us his enemies, in that he received us into his favour, Rom. 5.10. and bestowed on us his son, ver. 8. who is more then if he had given us all things beside;
wonderful was the infinite love of God towards us his enemies, in that he received us into his favour, Rom. 5.10. and bestowed on us his son, ver. 8. who is more then if he had given us all things beside;
the Prophet is of another minde, and requires them not to be destroyed, but to be relieved and then dismissed, which being done, their hearts were so melted herewith, that they were thereby subdued and overcome for a long while after:
the Prophet is of Another mind, and requires them not to be destroyed, but to be relieved and then dismissed, which being done, their hearts were so melted herewith, that they were thereby subdued and overcome for a long while After:
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many more examples I might produce (were it as needfull as easie) even of heathen men and infidels voide of true saving grace (whose excellency hath consisted in meere morality) yet by the power of restraining grace (which doth mollifie in great part mans cursed cruell nature) have beene eminent and men of renown for their courtesie and bounty towards their greatest and most malicious enemies;
many more Examples I might produce (were it as needful as easy) even of heathen men and Infidels void of true Saving grace (whose excellency hath consisted in mere morality) yet by the power of restraining grace (which does mollify in great part men cursed cruel nature) have been eminent and men of renown for their courtesy and bounty towards their greatest and most malicious enemies;
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and that (in case of necessity) as if they were our very friends is a hard saying (that is, to those in whom is nothing better then corrupt nature) and who can heare it? but is there any to be found that practice it? oh it is so harsh a thing that flesh and bloud cannot beare nor brooke it,
and that (in case of necessity) as if they were our very Friends is a hard saying (that is, to those in whom is nothing better then corrupt nature) and who can hear it? but is there any to be found that practice it? o it is so harsh a thing that Flesh and blood cannot bear nor brook it,
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a naturall man, yea, the best of men (as touching the part unregenerate) cannot possibly submit to this, it must be pure grace that must yeeld hereunto, for the carnall mind is enmity against God,
a natural man, yea, the best of men (as touching the part unregenerate) cannot possibly submit to this, it must be pure grace that must yield hereunto, for the carnal mind is enmity against God,
Again, we must not look altogether to the deserts of the party, for consider, if God should deale with us according to our deserts, what could we expect at his hands? I am not worthy (saith that holy Patriarch) of the least of all the mercies,
Again, we must not look altogether to the deserts of the party, for Consider, if God should deal with us according to our deserts, what could we expect At his hands? I am not worthy (Says that holy Patriarch) of the least of all the Mercies,
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and with the pure bloud of the grape, but we are such altogether undeserving creatures, as unworthy we are of the very refuse, or crummes that fall from us.
and with the pure blood of the grape, but we Are such altogether undeserving creatures, as unworthy we Are of the very refuse, or crumbs that fallen from us.
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but let many, yea any have a part and share therein, observing the cautions before given, having respect both to thy abilitie, and their necessitie: See page 25, 26. These are, though not all, yet most of the chiefe of those many excuses that men make, to shift off their duty in this particular;
but let many, yea any have a part and share therein, observing the cautions before given, having respect both to thy ability, and their necessity: See page 25, 26. These Are, though not all, yet most of the chief of those many excuses that men make, to shift off their duty in this particular;
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What now remaines? but that knowing these things, we should accordingly doe them, for the knowledge of duty without practice availes nothing, be alwayes therefore doing good in this kind to one or other,
What now remains? but that knowing these things, we should accordingly do them, for the knowledge of duty without practice avails nothing, be always Therefore doing good in this kind to one or other,
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consider what the Apostle saith, 2 Cor. 9.8, 9, 10. God is able to make all grace abound toward you, that ye alwayes having sufficiencie in all things may abgund to every good work (as it is written, He hath dispersed abroad, he hath given to the poore, his righteousnesse remaineth for ever.) Now he that ministreth seed to the sower.
Consider what the Apostle Says, 2 Cor. 9.8, 9, 10. God is able to make all grace abound towards you, that you always having sufficiency in all things may abgund to every good work (as it is written, He hath dispersed abroad, he hath given to the poor, his righteousness remains for ever.) Now he that Ministereth seed to the sour.
If in case of inevitable necessity, we are to afford reliefe to any, what thinke you then (brethren) of the poore Protestants in Ireland? Oh let us consider their distresse,
If in case of inevitable necessity, we Are to afford relief to any, what think you then (brothers) of the poor Protestants in Ireland? O let us Consider their distress,
As we have opportunitie (saith the Apostle) let us doe good, &c. Gal. 6.10. advantages of times, and opportunities of doing good we must catch hold of, and not let slip;
As we have opportunity (Says the Apostle) let us do good, etc. Gal. 6.10. advantages of times, and opportunities of doing good we must catch hold of, and not let slip;
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and now have we an opportunity put into our hands, there is nothing wanting but a heart, their distresses are powerfull sutors, which do cry day and night,
and now have we an opportunity put into our hands, there is nothing wanting but a heart, their Distresses Are powerful Suitors, which do cry day and night,
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and not give us rest, how then can we possibly give them the deniall? The high Court of Parliament in their late Declaration and Ordinance do lively present their gasping condition unto us, (whose spirit is not moved, whose heart not wounded, whose soul not afflicted?) and in their behalfe do second their sute,
and not give us rest, how then can we possibly give them the denial? The high Court of Parliament in their late Declaration and Ordinance do lively present their gasping condition unto us, (whose Spirit is not moved, whose heart not wounded, whose soul not afflicted?) and in their behalf do second their suit,
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if then we now sit still, and do nothing, how inexcusable shall we be? tremble to think that any of us should suffer any of them to perish for want of clothing,
if then we now fit still, and do nothing, how inexcusable shall we be? tremble to think that any of us should suffer any of them to perish for want of clothing,
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so are not they the same (such as have been brought to his miserable condition for the true Religions sake) and therefore are we brethren, Mat. 23.8. and should not such do one for another? 1. Pet. 3.8. as also fellow members, 1 Cor. 12.27. and so ought to have a sympathizing disposition, ver. 25, 26. remember what the Apostle saith, Gal. 6.10. Let us doe good to all men, but especially to them who are of the houshold of faith;
so Are not they the same (such as have been brought to his miserable condition for the true Religions sake) and Therefore Are we brothers, Mathew 23.8. and should not such doe one for Another? 1. Pet. 3.8. as also fellow members, 1 Cor. 12.27. and so ought to have a sympathizing disposition, ver. 25, 26. Remember what the Apostle Says, Gal. 6.10. Let us do good to all men, but especially to them who Are of the household of faith;
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which is the multitude of all true beleevers, dispersed throughout the whole earth, known by the name of the Church Militant, which is called Gods Family or houshold, Eph. 2.19.
which is the multitude of all true believers, dispersed throughout the Whole earth, known by the name of the Church Militant, which is called God's Family or household, Ephesians 2.19.
the Apostle gives us another lesson which we must learn, viz. Let no man-seek his own ( i.e. not only his own) but every man anothers wealth ( i.e. as well as his own) 1 Cor. 10.24. (cleane contrary to the Maxime of worldlings, which is, Every one shift for himselfe ) and another of this kind we have Phil. 2.4. Looke not every man on his owne things, but every man also on the things of others.
the Apostle gives us Another Lesson which we must Learn, viz. Let no man-seek his own (i.e. not only his own) but every man another's wealth (i.e. as well as his own) 1 Cor. 10.24. (clean contrary to the Maxim of worldlings, which is, Every one shift for himself) and Another of this kind we have Philip 2.4. Look not every man on his own things, but every man also on the things of Others.
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consider what the Lord saith to Baruch by the Prophet Jeremiah, Chap. 45.4, 5. The Lord saith thus, Behold, that which I have built, I will breake downe,
Consider what the Lord Says to baruch by the Prophet Jeremiah, Chap. 45.4, 5. The Lord Says thus, Behold, that which I have built, I will break down,
true, neither God nor man require of us impossibilities, to do in this kind above that we are able (yet let me tell you upon extraordinary occasions we are to constraine our selves though something above our ordinary ability,
true, neither God nor man require of us impossibilities, to do in this kind above that we Are able (yet let me tell you upon extraordinary occasions we Are to constrain our selves though something above our ordinary ability,
or what can more be spoken to stop the mouthes of such? I end with a motive or two, which may move our hearts to put to our helping hands to relieve the wants of distressed Ireland. viz.
or what can more be spoken to stop the mouths of such? I end with a motive or two, which may move our hearts to put to our helping hands to relieve the Wants of distressed Ireland. viz.
if we cast off all pitty towards them, we may not look that the Lord should have any compassion on us (for nothing is more just with God then to pay sinners home in their own kind) Psal. 109 9.12.16. Amos 6.6, 7, 8. see there how the Lord threatens those that have not a fellow-feeling of the miseries of their fellow-brethren.
if we cast off all pity towards them, we may not look that the Lord should have any compassion on us (for nothing is more just with God then to pay Sinners home in their own kind) Psalm 109 9.12.16. Amos 6.6, 7, 8. see there how the Lord threatens those that have not a fellow-feeling of the misery's of their Fellow brethren.
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as Mord••• … tels Ester, when the people of God were in straits, and she at first seemed loth to put forth her selfe, If thou altogether holdest thy peace at this time,
as Mord••• … tells Ester, when the people of God were in straits, and she At First seemed loath to put forth her self, If thou altogether holdest thy peace At this time,
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for whatsoever in this kind thou partest with (be it more or lesse) it is but a loane lent to the Lord, He that hath pitty on the poore lendeth (on usury) to the Lord, and that which he hath given, will he pay him again, Pro. 19.17.
for whatsoever in this kind thou partest with (be it more or less) it is but a loan lent to the Lord, He that hath pity on the poor dares (on Usury) to the Lord, and that which he hath given, will he pay him again, Pro 19.17.
and who may we better trust then God, and what better security can we desire then his word? it is the absolute best course that usurers can possibly take, to make the most and best improvement of their money,
and who may we better trust then God, and what better security can we desire then his word? it is the absolute best course that usurers can possibly take, to make the most and best improvement of their money,
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thus to put it out to Gods use (oh that they had but faith to beleeve it) for he is so rich a pay-master, that the very interest shalbe far greater then the principall,
thus to put it out to God's use (o that they had but faith to believe it) for he is so rich a paymaster, that the very Interest shall Far greater then the principal,
and so sure a pay-master, that he will see thou shalt be sure not to want, He that giveth unto the poore, shall not lacke, Prov. 28.27. Hereby shall we receive great gain;
and so sure a paymaster, that he will see thou shalt be sure not to want, He that gives unto the poor, shall not lack, Curae 28.27. Hereby shall we receive great gain;
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If thou givest out good measure and pressed down, the Lord will see that the return shall be made thee shaken together and running over. Luk. 6.38. this (me thinks) should whet on those that are greedy of gain.
If thou givest out good measure and pressed down, the Lord will see that the return shall be made thee shaken together and running over. Luk. 6.38. this (me thinks) should whet on those that Are greedy of gain.
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and pay him with over plus for all his cost, and this hope makes him prodigall of his seed, he freely scatters it abroad with a full and open hand, he will see that his land shall not want seed, it shall have as much (by his good will) as the ground can bear or bring forth,
and pay him with over plus for all his cost, and this hope makes him prodigal of his seed, he freely scatters it abroad with a full and open hand, he will see that his land shall not want seed, it shall have as much (by his good will) as the ground can bear or bring forth,
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NONLATINALPHABET composit i• ex NONLATINALPHABET relativo, & NONLATINALPHABET sufficientia, & sic idem significat quod Gr. NONLATINALPHABET, sibi vel per •e sufficient. Vel (ut alii volum) NONLATINALPHABET deriva u• a NONLATINALPHABET mamma, quia nutrit Deut fi lios suo• cum omnia•• bono•um affluentiā, sicut nu•rix in•antemē papiliis 〈 ◊ 〉 so•genie• ….
composite i• ex relativo, & sufficientia, & sic idem significat quod Great, sibi vel per •e sufficient. Vel (ut alii volum) deriva u• a mamma, quia Nourish Deuteronomy Fi Lios suo• cum omnia•• bono•um affluentian, sicut nu•rix in•antemen papiliis 〈 ◊ 〉 so•genie• ….
To whom we may say according to their owne Translation, Matt. 6.1. Attend•te, ne justitiam vestram faciatis; sake heed you make •••m not your Justifi••tion. Light •ot Miscell.
To whom we may say according to their own translation, Matt. 6.1. Attend•te, ne justitiam vestram faciatis; sake heed you make •••m not your Justifi••tion. Light •ot Miscellany.
Luke 6.32, 33, 34, 35. Sunt qui pauper••us parùm •ribuunt, ut amp••u• accipiant, quae magis venatio est quam eleemosyna. Hiet. in Ep. Lact. Inst. lib. 6. cap. 12.
Luke 6.32, 33, 34, 35. Sunt qui pauper••us parùm •ribuunt, ut amp••u• Accipiant, Quae magis Venatio est quam Eleemosynary. Hiet. in Epistle Lactantius Inst. lib. 6. cap. 12.
Turpissima est ejusmodi cavillatio, invenit quo modo neutrum daret, in denario regem, in denarioregem, in talento Cynicum respexit: cum possit & denarium tanquam Cynico dare, & talentum tanquam rex. Ib.
Turpissima est ejusmodi cavillatio, invenit quo modo Neutral dart, in denario regem, in denarioregem, in talento Cynicum respexit: cum possit & denarium tanquam Cynico Dare, & Talentum tanquam rex. Ib.
Sive ille sacerdos, sive cognatus sit, & affinis, nihil in illo aliud consideres nisi paupertatem: sine discretione omnibus indigentibus simplicitèr tribuamus non quaerentes cui, sed quare demus. Hier. in Ep.
Sive Isle sacerdos, sive cognatus sit, & affinis, nihil in illo Aliud consideres nisi paupertatem: sine discretion omnibus indigentibus simplicitèr tribuamus non quaerentes cui, sed quare Demos. Hier. in Epistle
Carbones ignis coacervabis in caput ejus ] i.e. animus frangetur in utrā { que } partem, &c. aut ex ardore chatitatis beneficili emollietur, aut uretur testimonio conscientia. Cal•.
Carbones ignis coacervabis in caput His ] i.e. animus frangetur in utrā { que } partem, etc. Or ex ardore chatitatis beneficili emollietur, Or uretur Testimony conscientia. Cal•.
This was preached upon the occasion of the secōd Ordinance of Parliament for the reliefe of Ireland, then ne••ly come out, & required by Ministers in all places to be commended to the people.
This was preached upon the occasion of the secōd Ordinance of Parliament for the relief of Ireland, then ne••ly come out, & required by Ministers in all places to be commended to the people.
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