Saint Pauls ship-vvrack in his voyage to Rome, with the entertainment hee found amongst the barbarous people of Melita Delivered in a sermon at Meechny, alias Newhaven in Sussex, on the 8th of February, 1634. and occasioned by a ship-wrack which happened in the same place the Sunday-night before, being the first of February, to the losse of many mens lives. By Iohn Tillinghast, Rector of Taring Nevill, in Sussex. Tillinghast, John, 1604-1655. 1637 Approx. 107 KB of XML-encoded text transcribed from 71 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-05 (EEBO-TCP Phase 1). A13777 STC 24075 ESTC S103030 99838789 99838789 3178 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A13777) Transcribed from: (Early English Books Online ; image set 3178) Images scanned from microfilm: (Early English books, 1475-1640 ; 1158:01) Saint Pauls ship-vvrack in his voyage to Rome, with the entertainment hee found amongst the barbarous people of Melita Delivered in a sermon at Meechny, alias Newhaven in Sussex, on the 8th of February, 1634. and occasioned by a ship-wrack which happened in the same place the Sunday-night before, being the first of February, to the losse of many mens lives. By Iohn Tillinghast, Rector of Taring Nevill, in Sussex. Tillinghast, John, 1604-1655. [10], 130 p. Printed by R. B[adger] for Andrew Kembe, and are to be sold at his shop at S. Margarets Hill in South-warke, London : 1637. Printer's name from STC. Reproduction of the original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Acts -- Commentaries -- Early works to 1800. Shipwrecks -- England -- Sermons -- Early works to 1800. 2004-01 TCP Assigned for keying and markup 2004-02 SPi Global Keyed and coded from ProQuest page images 2004-03 Olivia Bottum Sampled and proofread 2004-03 Olivia Bottum Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion Saint PAVLS SHIP-VVRACK in his Voyage to ROME , With the entertainment hee found amongst the barbarous people of Melita . Delivered in a Sermon at Meechny , alias Newhaven in Sussex , on the 8 th of February , 1634. and occasioned by a Ship-wrack which happened in the same place the Sunday-night before , being the first of February , to the losse of many Mens lives . By Iohn Tillinghast , Rector of Tarring Nevill , in SVSSEX . LONDON , Printed by R. B. for Andrew Kembe , and are to be sold at his shop at S. Margarets Hill in South-warke . 1637. To The Right VVorshipfull and Vertuous LADY , the Lady Margery Gratewicke , of Sea-ford in Sussex . GOOD Madam , these ensuing lines ( such as they are ) when they were first framed ( which is now above twelve moneths since ) were at that time no farther intended , than that place and congregation where they were then preached : but in regard it hath pleased Almighty God , since that time , to give diverse occasions for the further pressing of this duty of hospitality to strangers ; and especially the other day , when no lesse than sixteene or seventeen saile of Ships were at one time cast away upon our Coast , to the great losse of many mens goods and lives ; and that our people for the most part ( especially of the meaner sort ) for ought I yet perceive , continue still in their wonted course of barbarisme towards the distressed , being so accustomed herein , that ( as he in Erasmus witnesseth of the Marine parts of this kingdome ) They think they do well , in what they do ; notwithstanding the many admonitions to the contrary . Hereupon I have boldly adventured to make that publike to the view of many , which was first uttered , in the hearing but of few ; as hoping that this ●o necessary a duty , may againe and againe be read , and throughly pondered , till at length it bee practised : for our memories are dull , and commonly what goes in at the one eare , comes out at the other , but this may profit for ever . Truly , I cannot but blush , when many times comming into other parts , I heare the reports that are given of the uncivill carriage and evill behaviour of our neighbours , ( living by the Sea-coast ) when such miserable objects of calamity , happen amongst them : and that not only from men of our owne nation , but from Forreiners , who sometimes unhappily , having suffered shipwrack upon our shore , in mine owne hearing have said , That they had rather fall into the hands of Turkes and Infidels , and should finde more curteous usage from them in these cases , than from the English. Surely a great blot and blemish to so famous an Island as this hath been accounted , which ( as a learned Countrey-man of ours saith ) Ever since the Normans first comming into it , both for military matters , and all other of humanity and civility , hath bin parallelled with the most flourishing Kingdomes of Europe and our Christian world : true it is , in ancient times the inhabitants of this Countrey , were accused of incivility and cruelty towards strangers , hospites mactabant pro hostia ( saith Acron , ) they killed them for sacrifice , and no marvell , for then were they more heathnish , barbarous , and uncivill , ( if that be true , which Caesar and others report of them ) than are the savage and wilde people in the Easterne and Westerne Indies at this day ; voide of the light of grace , not acquainted with the lawes of common courtesie : but being conquered by the Romans , they learned more civility , and barbarisme in this nature was esteemed as a most heynous offence . Much more then ought it so to be accounted of in our dayes , when both Nature , Reason , and Religion , joyntly with one consent condemne it . How displeasing it is in the sight of God , and clean repugnant to that quiet and peaceable government ( by his gracious providence ) now setled amongst us , I have here in this Sermon in some weake measure endeavoured to demonstrate . The which I present unto your Ladyship , not only to make manifest mine unfained thankfulnesse , for your love and kindnesse expressed towards me and mine , ever since my first comming into these parts ; but also in that I am certaine , your Lady-ship can beare witnesse with me , that I speake the truth concerning many particulars reprehended in this following discourse . Now if these my weak meditations may bee any whit availeable , for the redressing of this so hatefull a vice ; I shall thinke my paines well bestowed ; howsoever I leave the successe thereof unto God , and rest Your Lady-ships much bounden , Iohn Tillinghast . Perlegi hane concionem cui Titulus ( S t. PAUL'S Shipwrack ) in quâ non reperio quicquam impedimenti quo minus publicâ cum utilitate imprimi queat , ita tamen ut si non intra 3. menses proximè sequentes , typis mandetur haec licentia fit omnino irrita . Gulielm . Haywood R. P. Archiep. Cant. Cap. Domest . Saint PAVL's SHIP-WRACK , in his Voyage to ROME , &c. Acts 28.2 . And the Barbarous people shewed us no little kindnesse : for they kindled a fire , and received us every one , because of the present raine , and because of the cold . IF you please but to read the precedent Chapter , you may easily conceive these words of our Text to depend upon that story ; Saint Paul being taken prisoner , and delivered unto one Iulius Centurion , who was of the Bond o Augustus , was with him and other prisoners shipped towards Rome , in a Vessell of Adra myttius , which was a Citie of Aeolia , purposing to sayle by the Coasts of Asia , the next day they arived Si don ; from whence departing , they sayled hard by Cyprus , because the windes were contrary . At length they came to Mira which was a Citie of Lysia ; where their Captaine finding a Ship of Alexandria bound for Italy , they hyring passage , went along with him . In which voyage they were sore troubled ; their sayling being very dangerous , the Sea tempestuous , partly by reason of the time of the yeare , which was thought to be in the moneth of September : but especially because of a stormy winde which arose over against the Island of Candie , which tossed them exceedingly , insomuch that they were faine to throw out part of their lading , & cut off their Mast by the board . At length supposing they were neer some shore , they sounded and found twenty Fathomes , afterwards fifteen , whereupon they cast Anchor ; and in the morning , so soone as day appeared , they espied a certaine Haven , into which they minded to thrust the Ship , and then weighing up their Anchors , committed themselves to the Sea , and having loosed the Rudder bands , and hoysed up the main sayl to the wind , they drew toward the shoar ; missing of the Haven , they fell into a place where two seas met , and there thrusting in the Ship , the forepart stuck fast and moved not , but the hinder part brake through the violence of the waves : whereupon the Passengers and Saylers , being in number two hundred seventy and six ; some swimmed , others got upon boards and broken peeces of the Ship , and so came to Land. The place where they run aground , was Melita , an Island situate in the Mediteranean Sea , distant from Sicilia sixty miles , and from Africa an hundred and ninety . There were two Islands called by this name , this , and another which lyeth in the Adriatick Sea neare to Dalmatia . Some ascribe S. Pauls shipwrack to this latter : but their opinion Beza in his annotations on this place learnedly confuteth , and proveth it to be that Melita within the Straits , which at this day is called Malta ; and is one of the places most renowned in the World , for repelling of the Turkes ; when Solyman the Emperour of them did send against it a most mighty Army , it was then defended by them , who are called the Knights of Malta , being in the yeare 1565. concerning whose valour and successe in resisting that mighty adversary , divers have written at large , in their bookes of that Argument . But now what entertainment our Apostle and the rest of his company found , being h●re put ashore , my Text , with some of the subsequent verses in this Chapter , doth plainly shew . The words which at this time I have made choyce to speake of , doe mention a kindnesse which they received , at their first comming out of the Sea ; being al wet and bewraied with the ●ome of the Sea , and stiffe with cold ( as Calvin describes them ) and with much adoe , crawling to the shoare , they received ( as S. Luke , who was one of them , confesseth ) no little kindn●sse , which the barbarous people shewed unto them ; For they kindled a fire , &c. This courtesie wee have here described , 1 By the persons who shewed it , The Barbarous people . 2 By the thing wherein it was shewen , with the Apostles acknowledgement of it , They kindled a fire , &c. which he confesseth to bee no little kindnesse . 3 By the cause or reason moving them thereunto , which was , The present raine and the cold . 1 The persons , were the inhabitants of the Iland , which are here called , Barbarous people . Of Barbarians we may reade in other places , viz. In the Romans , the Corinthians and the Colossians : in which places the word is taken ; either , 1 For one , who is rude and unlearned , as Rom. 1.14 . or , 2 For one , who so speaketh as he is not understood ; as 1 Cor. 14.11 . or , 3 For one of another Nation different from the Iewes , and the Greekes , as Col. 3.11 . S. Paul in that place before named , of the Romans , by Greekes understanding men that were more civill , which were governed with good and civill lawes ; by the Barbarians a wilder sort , which were more savage and fierce , more rude , and that in a twofold respect . 1 In pronouncing the Greek tongue , being ignorant thereof , they were esteemed by the Greeks as Barbarous ; for the Greeks were won● to call , Omnes Barbaros non Graecè loquentes , all Barbarians that could not speak their tongue . The Romans also , after the Empire was translated unto them , were so wont to esteeme of all those who were ignorant of the Greek and the Latine Tongue . Whence the Poet in his exile complaines , that because hee could not understand them , he was no other than a Barbarian amongst them ; Barbarus hic ego sum ; quia non intelligor ulli . 2 In regard of their rude behaviour in comparison of the Greeks : for the Grecians were the civillest , nearest , finest , and gentilest people that were under the Sun ; where all Arts were refined , whither all men of note travelled for good breeding in all good literature , and for understanding of all good discipline for peace and for war. From whence , the Romans first of all other Nations , by reason of their commerce with them , and the apt scituation of their Countrey , learned their civility and knowledge of Arts and good Lawes ; unto whom we of this Land , by reason of their conquest thereof , are beholding for the greatest part of that good breeding which is amongst us . But to come to these people here mentioned in my Text ; they were as Aretius and others think , a mixt people consisting of Africans and Italians , as it often happeneth in such places whose confines are neere adjoyning the one to the other . From them , in this place , receiving the Apostle and the rest of the company into their houses , making them fires because of the cold and raine in Winter , courteously lodging them ; and when they departed ( being such as had suffered shipwrack , and were thereby in want ) helping them with necessaries ; we may observe , It is not a thing only commendable in these Heathens , but also to bee imitated by us Christians , to be harboursome to strangers , and courteously to succour them in their wants . A duty which indeed is much commended in the Scriptures unto all Christians , as a sweet fruit of liberality ; God Almighty from his owne example doth admonish men to the performance hereof , when hee saith of himselfe , That hee executeth the judgement of the fatherlesse and widow , and loveth the stranger , in giving him food and raiment ; hee inferres thereupon this duty belonging unto us : Love ye therefore the stranger . He appoints it to the Iewes , as a part of that fast which he had chosen , to deale their bread to the hungry , and to bring the poore that are cast out , to their houses ; and when they see the ●aked , to cover them , and not to hide themselves from their own flesh , &c. Often by his Apostles doth he presse this duty unto the people . Saint Paul numbers it in the Catalogue of those dayes which are required of us , and set downe in the 12. of the Romans , Bee given to hospitality : and writing to the Hebrewes , he would have them not forgetfull to entertaine strangers . Saint Peter would have his auditors and all others to use hospitality one to another without grudging : by which places ( besides the example of these heathen Melitenses , here mentioned , who had learned by nature this point of courtesie ) wee may see the truth of this doctrine , viz. That it is our part and duty to bee harboursome unto strangers , and freely to succour them in their distresses . Reas. 1. Because it is a Law not only written in the book of God , but even imprinted in the very nature of man , though wee know not the purposes of their hearts , and what their intents may be ; yet wee are to use them courteously for identity of their nature ; that is , because they are Men , children of Adam , as our selves are . It was nature , and not Religion that moved the King of Aegypt to give commandement for Abraham , that none should hurt him , or any of his possessions , and here in this place , common nature ( saith Calvin ) did wring out of these Barbarous Gentiles , some affection of mercy , in this so great necessity . Reas. 2. Christian charity requireth this at our hands ; doth not the Apostle in that great commendation of Charity , say of her , that she is kinde , and that shee seeketh not her owne ? And doth not the same Apostle exhort the Philippians , not only to regard their owne estate , but the estate also of others ? Surely yes : and wri●ing to the Galathians , hee would have us , as opportunity and occasion shall bee offered , to do good unto all , but especially to them who are of the houshold of faith . Reas. 3. The common condition of all men bindes us hereunto : All things ( saith Salomon ) come alike unt all : and there is no man ( saith a Heathen man ) that can say this or that I shall never endure : Quae sua sor● hodiè est , cras fore vestra potest ; that which is their estate to day , may be thine to morrow . This reason the Lord Himselfe useth ; when hee commanded the Israelites , that they should not vex the strangers , but handle them courteously , for that they themselves also were strangers in Egypt . Who is there now so certaine of his home and habitation here , that he can bee assured that he shall never be a stranger else where . It is as easie to go out , as to come in to our owne Land : thou mayest as soone be driven to other places , out of thine own countrey to be a stranger there , as others have bin from theirs into thine , to be a stranger here . Observe then the Apostles rule , Remember them which suffer adversity , as being your selves also in the body ; that is , in the body of flesh and frailty , subject to the like misery . Vse 1. The consideration of this doth reprove the uncharitable disposition of many , who far unlike , and indeed much worse than these barbarous people , do shew but little kindnesse to distressed strangers , which even heare the cry of the poore and harbourlesse at their gates ; yea , at their doores , and yet will not be moved to relieve and succour them . Oh tell mee , whosoever thou art ; thou that pitiest not the wants of them that are in misery , and mindest not their griefes , tell mee I say , if the Lord should ever strip thee of what thou hast , ( as he can doe it in a moment , for he that gave all , can take all ) who , thinkest thou , should succour thee , what eye would pitie thee , or what hand would spare thee ? when as neither thine heart yearneth , nor thine eye watereth , at the miserable desolation and heavie calamity of others . Doth not this beast-like behaviour , and uncharitable carriage , argue a want even of naturall affection ; and what shall we think of such men ? are they not given up to a reprobate minde ? I am sure Saint Paul makes this defect in them a note hereof ; and S. Bernard cals them the children of wrath , that have no sense of Gods wrath ; nec tristantur in trist●bus , that are not affected with those that are afflicted . Howsoever it is an evident badge or cognisance of an unmercifull man ; and wh●t is more odious ? Yea , what more against nature , than to bee inhumane : when ( as Aretius , fitly , upon our Text hath it ) humanity takes its denomination from man. Oh that men would lay these things to heart , and from hence be moved to a more courteous usage of distressed and harbourlesse people ; then should not Gideons army faint for want of br●ad , nor a poore Levite passe from Bethlehem Iudah toward the side of Mount Ephraim , and have none to receive him to house : But churlish Nabal would have compassion on David and his men being in want , and send th●m some part of that cheere , which he had provided for his feast , to succour them therewithall . Vse 2. Let every one from hence learne ( as God hath made him in ability , and doth daily offer him opportunity ) to be carefull in the performance of this duty , comfort the distressed in their wants , yeeld supply unto them ; if harbourlesse , house them ; if naked , cloth them ; if hungry , feed them , &c. Quest. But must we doe thus unto all ? Are there not some who are thus in want , which deserve no such courtesie ? their pretenses it may be are evill , and shall we for al this succour them ? Answ. I answer : First , Christian wisdome and ●●ristian love , must goe hand in hand : here is a case in which charity must over-rule the matter ; and charity is not suspitious , but hopeth the best of every one , where there is no evident proofe or presumption to the contrary ; if thou receivest a distressed man , in the name of a righteous man , & givest him but a cup of cold water with a good heart , in that thou thinkest he belongeth to Christ ; let him bee what he will be , at his own perill , thou shalt loose neither gift nor reward , for Christ hath undertaken to repay thee . 2 Thou mayest for humanity or courtesie , receive a Turke or a Pagan , a Iew , an Infidel , or Heretick , to talk or table , for a night or a small time , so thou keep thy selfe from his pollutions ; we must be courteous and give regard unto wicked men , respect them , not as they are wicked men , but as they are men , love their persons , and loath their vices . So did Iacob feast his Idolatrous Father-in-law , and Kinsmen , when they pursued him to the Mount of Gilead with purpose to hurt him : & Chirst bids us feed our enemies , and give them drink if they thirst . So Elisha to the host of the Syrians , who being sent for to take him , yet when he had taken them and led them to the City , he would not suffer the King to doe them any hurt , but refresht them with meat and drinke , and sent them away in safety . Our outward courteous receiving of Infidels , is like unto coales of fire , to draw them in love with our inward religion . Pacomius a souldier under Licinius the Emperour , seeing the entertainment that Christian souldiers gave one to another ; how they pitied , helped , and succoured one another , being in want , or sick , or wound●d , was moved to approve of their Religion , which taught them so much goodness● , and was upon that occasion converted . Who knowes what good thy courteous cariage and kinde usage may do ? Howsoever , if it work not their conversion , yet it may further thine owne salvation , it being a fruit of faith , w ch shall further thy reckoning . Vse 3. Lastly therefore , for our further encouragement to the performance of this duty , and our better direction in the manner of doing it , let us consider certaine motives to induce us thereunto ; and some particulars concerning the matter wherein , and the manner how it ought to be performed . The motives may be taken either , 1 From the examples of others , who have thus done , who have beene courteous and hospitable unto distressed strangers , and especially of the faithf●ll . The Scriptures are full of presidents to this purpose : in Genesis wee may reade of Abraham and Lot : of Laban to Abrahams servant , who bad him come in , and prepared house-roome for him and his Camels : In Exodus of Reuel , the Father-in-law of Moses , who before hee was acquainted with him , gave succour unto him , called him in , gave him bread , &c. when he was fled from the fac● of Pharaoh , who sought to slay him : In Ioshua of Rahab : In Iudges , of the old man of Gibea , who entertained the poor Levite : In the Kings , of the Widow of Zarephath , who entertained the Pr●phet Eliah , and gave him bread and drinke : In Iob , of himselfe , who would not suffer a stranger to lodge in the streets ; but opened his door to the traveller . In the New Testament we may reade of many : but these may be sufficient to stir up any man to the performance of this duty , if they have any desire to doe as faithfull and holy men have done : but if this will not do it ; to shame us , we may produce the examples even of Heathens , of Barbarians ; who ( as our Apostle in our Text witnesseth ) have shewed no little kindnesse to men in heavinesse : they by the light of nature saw , how that God had a care over strangers , therefore they worshipped , Iupiter hospitalis . Oh wha● an ignominy and reproach is this unto Christians ; whose name and title should put them in minde of pitie and compassion , to be even out stript by heathens ! and that barbarous savage people , should be more curteous than those , who in outward shew would seeme to be most pious ! surely these at the last day , will rise up in judgement against many in this Kingdome , in this Countrey , in this Place : oh with what face wilt thou pleade for mercy , when thy conscience shall accuse thee for being unmercifull I wilt thou say unto the Iudge , neminem occidi , I have killed no man ; surely hee will reply , but thou hast deprived many of their goods , thou hast denied them succour , whereby they might p●eserve life , &c. Oh what ● woefull prosp●ct will i● be unto thee , to see those who have perished through thy default , to stand and accus● thee before Gods Tribunal ▪ and to have not only Gods faithfull people , but even Infidels and Ba●barians , to witnesse against thee in this particular ! 2 Consider , it is a commendable worke , friendly to succour those that are in distresse ; yea , so praise-worthy is this vertue , that our Saviour Christ will speake it to the glory of his elect at the last day , when he shall cal them to inherit the kingdome prepared from the beginning of the world for them , saying , I was an hungry , and yee gave me meate ; thirsty , and you gave mee drinke ; a stranger , and ye took me in ; naked , and ye clothed me ; sick , and yee visited mee , &c. hath not the H. Ghost recorded the memorable examples of the faithfull in this kinde to eternity , for their everlasting fame and renowne ? When the Scripture speakes of Abraham , Lot , Iob , and the rest before named , how they were hospitable , is it not spoken to their glory ? and what could bee spok●n to the greater comme●da●ions of a man , than S. Paul of Gaius , when he saith ; Gaius mine Host , and the Host of the whole Church ; hee was no Inne-keeper , but his house was as open as an Inne to receive distressed Christians ; whose love and affection towards them , made S. Iohn to rejoyce : if this be the man ( as Ambrose thinketh ) to whom he wrote his third Epistle , surely it was a title of grea● worth , which the Apostl● there gives him ; and assuredly perswade thy selfe , that as he that shall give unto those that have no need shames his Father ( as Soloman speaks , ) so on the contrary , he that shall distr●bu●e to those that have need , he is a glory to his family . 3 As it is commendable , so its profitable ; never di● any man lose yet , by being truly hospitable : we may read of many that have gained by it ; the examples of all those afore-named Saints are a sufficient witnesse hereof : did not Abraham and Lot , hereby entertaine Angels at unawares ? Had not the one with them the promise of a Sonne , and destruction of Sodome revealed unto him ? and was not the other delivered frō the same ? Did not Raguel get a good match for his Daughter ? and was not Laban blessed for entertaining of Iacob ? How profitable was that nights lodging that Rahab gave unto the Spies ; was not she and hers by this meanes saved in the sacking of Ierico ? Surely , surely , this is a fruitfull and a gainfull course of Christianity ; and so acceptable unto God , that he will not suffer it to go unrewarded ; the Holy Ghost is very ample and large in describing the benefit that is gotten , by the due manner of performing of this duty ; to omit many other places ; that in Esay afore-named declares as much ; when the Lord by his Prophet had shewed the people , how they should deale their bread to the hungry , &c. in recompence thereof he addes ; then shall thy light break forth as the morning , and thine health shall spring forth speedily , and thy righteousnesse shall go before thee , the glory of the Lord shall be thy rererereward ; then shalt thou cal and the Lord shall answer , &c. In a word , so gainfull are the workes of Charity in this nature , that both GOD , our selves , and others reape profit hereby . God , in regard it is a means to procure praises unto him , from them whom wee relieve : wil not they say , God I thanke thee which hast raised up such an one to administer succour unto me in my distresse : thus men by their riches and increase may be said to honour the Lord. Our selves , in regard of the manifold mercies and favours , which for thus doing are powred upon us ; mercies which are great in number , excellent in quali●y , and everlasting for durancy . Others , for that by this meanes , such as are able and at liberty , may by our example , bee stirred up to the p●rformance of so gainfull a duty , and those that ●re distressed , shall be much comforted and relieved . Oh then , say not , that it is in vaine to succour the harbourlesse , and relieve those that are in misery : but remember the promise , The liberall soule shall be made fat , and he that watereth , shall bee watered also himselfe . Thinke upon that proverbial speech of Solomon , Cast thy bread upon the waters , and after many dayes thou shalt finde it againe . When men bestow their gifts for they know not what , they are wont to say , I had beene as good , I had throwne my money down the River : but in this case , though we seeme to throw our money or our food into the River or Sea it selfe , wee shall have it restored with advantage , and even then when we thinke all is forgotten . But this is a Paradox to miserable niggards , who are meere strangers to commiseration and pity ; they ●hink al too much that goes this way , and esteeme it no better than lost , as Iudas did of the Box of Ointment : Hence it is they are so loth to contribute to the nece●sity of any , and one penny to the poore distressed comes as hard from them , as if a distresse of a fine or an amercement were to be extorted of them : these indeed are such to whom the Lord hath given riches , but they know not how to use them . But did we indeed seriously consider the great benefit that comes by our workes of mercy , wee would bee more forward in time of distresse to shew pity . If what hath beene spoken will not be enough for our encouragement to this duty , then , in the last place , 4 Consider that ancient rule , Fac aliis fieri , quod cupis ipse tibi : It was given by our Saviour , Whatsoever you would that men should do to you , doe ye even so to them , which ( as S. Augustine saith ) must be understood of an upright and just will. For when we desire to have any thing done unto us which is upright and just , it is meet that we performe the same thing unto another man : but if we our selves should desire any thing that is filthy or unjust , then it is not meet that we should do the same thing unto our neighbour : for suppose there were an unchaste and wicked man , which through filthy counsell would b●e content his wife should play the harlot ; shall he therefore without sin defile another mans wife ? And if a man being in desperation , in adversity , would desire that one shold kil him , shal it for that cause be lawfull for him to kil his neighbour , surely no : therefore in an upright and a just way , let us do unto others , as we would they should do unto us . And wouldst not thou be pitied in distresse ? Suppose that thou wert the object of misery , and that God should impose upon thee , what thou seest inflicted upon others ; wouldst thou not desire reliefe ? would not thy heart yearne after compassion ? wouldst thou not complain as the Church in the Lamentations ; Is it nothing to you , al ye that passe by , &c. Wert thou ( to instance in this particular of my Text ) the man that shouldest suffer shipwrack , and to have both life and goods in danger of losing ; wouldst thou not cry out ; oh Friends , oh Countreymen , helpe and save me , or else I perish ? and shouldst thou in this sad disasture , lose both life and goods , and have thy body and all exposed to the open aire upon the stony beach , wouldst thou not willingly have that poore carkase of thine , to be covered with earth , & hid from the publik view of all passengers : or wouldest thou otherwise justifie the proceedings of those , that should wreak and teare thy goods from thee before thine eyes , and make sale of thine owne commodities , not respecting thy private interest in them ? Wouldest thou thinke it well done , or conscionably done , of such as should extort upon thee , in the purchase of some convenient necessaries , either to feed or cloath thy body , or safely to shelter the remainder of thy goods : Oh tell me , doth not that great witnesse within thy breast avouch unto thee , that in every of these particulars thou wouldest desire mercy ; and that if thou wert the man , that shouldest thus suffer , thou wouldest also be he that should crave reliefe : well then , thou knowest not how soone thou mayest be the man : be perswaded then , from the consideration of this , to cloath thy selfe with the robes of pity , towards them that are in misery ; assuring thy selfe that this is the way to make others to heare thee , when thou makest moane to them ; if thou wilt hear others when they make moan to thee , to comfort thee in thy sorrowes , if thou wilt comfort them in theirs . And thus much for the encouragement to the performance of this duty . 2 The next thing is for our direction , and that first for the matter wherein it must bee performed ; wee are to know that both our thoughts , words , and deeds , are to bee exercised in this duty of pity and compassion , towards distressed people . 1 Our thoughts , we must meditate upon their misery , that thereby we may whet up our affections , to compassion and commiseration towards them ; to this purpose we should thinke with our ●elves , that if their case were ours , what a wofull estate would we deeme our selves to be in ; questio●lesse this was Iobs wont , Did not I weep for him that was in trouble ? was not my soule grieved for the poore ? The Prophet Esay describing a bountifull man , saith that he Will devise of liberall things ; that is , he will meditate and thinke with himselfe , when and where and how to bestow his gifts , for the best advantage and comfort of the distressed . Hence it is , that the Psalmist pronounceth a blessing unto him , that considereth the poore , the Lord will deliver him in the time of trouble . 2 Our wo●ds ; and that by speaking comfortably unto them ; and by speaking unto God for them . 1 Mercifull Ioseph by consolatory speeches , raised up the hearts of his poore brethren , when they were cast down with feare ; whereas on the contrary , churlish Nabal , by his froward and untoward language , in disgracing David and setting light by his person , saying , Who is David ? and esteeming no better of him and of all those that were with him , than runnagates from their master ; this , I say , could not choose but disconsolate the hearts of his Young men who were then in distresse . Iob tels his friends , that if they were in the same case that himselfe was in ; that is , in so great extremity as he was , That he would then strengthen them with his mouth , and the moving of his lips should asswage their gri●fe . ●hen indeed have men most need of cheering up , when they are by misery most pressed downe . Temporis officium est solatia discere certi , Dum dolor in cursu est — 2 We must ●peake unto God for them , and that by our praiers , by commending and rem●mbring their afflicted estate ; a meanes which the poor●st man that lives may use , and be hereby a sp●ciall assistant unto his affl●cted brother : what though thou hast not wh●rwith to lodge him , no bread to feed him , never a penny to relieve him ; yet so long as thou hast a mouth to speake , or a heart to conceive , thou mayest either by outward expressions , or inward ejaculations , be a comfort unto him , for prayer hath a large extent ; and poverty doth not deprive a man of this priviledge , neither take away the presence of Gods spirit , or the vertue of his promises ; and who can tell , but that thou by thy prayers mayest obtaine that for thy poore distressed brother , which he himselfe with his own cannot doe ? see an example hereof in Iob ; God was pleased to accept his prayer which he made in the behalfe of his friends , rather than their own , which they made for themselves . The●e are means which God hath appointed and blessed , for the great good of such as are in misery ; these support in trouble , these sanctifie afflictions , and remove them , these have evermore beene accounted as speciall helpes in the time of distresse , when they have beene faithfully used , either by the afflicted themselves , or by others for them : see Iosh. the 7.6 . to 10. 3 Our deeds : and that as the need of the afflicted shall require , and our ability give us leave : for we must not love ( as the Apostle saith ) in word and tongue onely , but in deed and truth : for what availeth it ( saith S. Iames ) If a brother or a sister be naked and destitute of daily food , and one of you say unto them , Depart in peace , be you warmed and filled ; notwithstanding ye give them not those things which are needfull to the body : No , we must do more than this ; there must be reall expressions of this duty , as we shall hereafter shew in the second part of our Text , when wee come to speake of the thing wherein this courtesie of the barbarous people was shewen . In the meane time let this suffice for our direction concerning the matter wherein this duty must bee performed ; a word or two for the manner how , and so we will proceed to the next point . In our workes of pity and compassion towards the distressed , such as are harbourlesse , &c. Wee must know that they are to bee done , speedily , willingly , and wisely , 1 Speedily ; the common Proverb is , Optimum condimentum beneficii celeritas , & bis dat qui cito dat ; the best sawce to a good turne is to doe it quickly , and who giveth so , giveth twice ; thou must not say , go and come againe to morrow ; delayes in this kinde may be dangerous : for eith●r the object of thy compassion may perish , while thou with-holdest thy helping hand ; or else ( as Mordecai sometime told Hester ) GOD may by other meanes send helpe and deliverance , and so thou shalt lose the honour of being a meanes , and an instrument under God of his delivery , as Deborah said to Barak ; it shall not be for thine honor . 2 Willingly , not grudgingly , nor of necessity , for God loveth a cheerefull giver : hence S. Paul saith , Given to hospitality , where is a great emphasis in that phras , noting an eager affection and following of a thing ; as we say of a covetous man , given to money ; of a drunkard , given to company ; of a common gamester , given to play , &c. the meaning is , he hath a longing desire , and is ready upon all occasions to doe it . This willingnesse appeared in Abraham , who waited not untill strangers came home to him , to desire to be received in , and to require harbour ; but going of his owne accord out of his Tabernacle , he looked round about to see if he could espie any stranger whom he might receive into his house , and if he saw any , he ran to him , and prayed him not to passe his house ; If I have found favour in your eyes , &c. So L●t sat in the Gate of the City , not as a Iudge , because he sat in the Gate , which was the place or judgement ; nor to meet his Sheepherds , that hee might bee present at the folding and stalling of the Sheepe ; but ( as Calvin thinketh ) because hee would let passe by no occasion to doe good , when he saw strangers to passe by , upon whom hee might bestow his benevolence . 3 Wisely ; A good man is mercifull and lendeth , and will measure his affaires by judgment , and knowes when and where to bestow his favours : the truth is , most men through want of discretion mistake this duty , and glory much in their hospitality , while they keep Great Houses , have great resort , and company flock unto them , but in the meane time , there is little or no entertainment for the poore religious distressed strangers that are in want and necessity ; these are shut out of doores , which indeed , especially shou'd bee let in . Questionlesse the rich Glutton kept such hospitality ; Gallants , and Good-fellowes , and Gentlemen of the Countrey had entertainment enough at h●s Table , but poore Lazarus must be gone , there is neither meat nor lodging for him nor such as he was . This I say is a great mistake in the performance of this duty , which indeed hath ( as will appeare when we come to speake of the latter part of our Text ) for its proper object , such as are in misery . But let this suffice to have spoken of the first part , viz. The persons who shewed this courtesie or entertainment to the Apostle and his company , namely , The barbarous people . 2. Now more particularly , we are to speake of the thing wherein it was shewen , with the Apostles acknowledgement of it , They shewed us no little kindnesse ; for they kindled a fire , and received us every one . Wherin we may observe : 1 Them truly hospitable . 2 S. Paul , truly thankfull . 1 Their hospitality was right : for they observed that Rule of Charity according to S. Iohns direction , Non tantum verbo , sed opere ; not to love in word and tongue only , but in deed and truth . Had they onely commiserated their estate , with termes of alas poore people , wee are sorry for your sad disasture , God helpe you , and send you house-roome , &c. the● might the truth of their commiseration have beene called in question , and themselves found to be guilty of a cold charity , and lip love , which is common every where , and no whit availeable to such as are miserable . But they went further than so , and performed that part and office of kindnesse unto them , which did carry an expresse signification of their ●ender commiseration and compassion towards them ; For they kindled a fire , and received them every one . From whence wee may observe that , They are truely hospitable , who not onely in word and tongue , but in deed and truth are charitable . A doctrine much like unto that which went before it , for the matter , though now commended unto you in another forme . S. Paul in his exhortations to this duty of hospitality , for the most part useth such a word , as signifies , one friendly to strangers , and ready to lodge and entertaine them . For hospitality indeed ( as it is defined by some ) is a relieving of strangers which are destitute , and taking them and entertaining them into our houses . It is a species of beneficence or liberality , Qua peregrinos & hospites , vera benevolentia , & omnibus officiis hospitalibus complectimur ; whereby we entertaine strangers and ghests with true benevolence and all duties belonging to hospitality . He is truly harborous ( saith Luther ) not which wisheth well , and speaketh fairely , but which cheerefully and heartily receiveth and entertaineth strangers . In all those aforenamed examples of Abraham , Lot , &c. that w ch made them truly hospitable , was not their good words and courteous speeches , their well wishes , and faire proffers ; but their reall expressions of charity in some outward actions ; as in Abraham , his calling for water , washing their feet , his making of cakes for them , his dressing of a Calfe , his setting before them Butter and Milke , &c. In Lot , his making them a Feast , in baking unleavened bread for them , &c. In the Shunamite , her calling in the Prophet , constraining him to eat bread , and consulting with her husband to make a chamber for him , to set a Bed in it , a Table , a Stoole , and a Candlestick , to entertaine him when he came that way ; these were lively demonstrations of true hospitality . So the Inhabitants of the Land of Tema , They brought water to him that was thirsty , and prevented with their bread , him that fled . H●re was more than good words , more than courteous language , more than kinde proffers only ; here indeed was that which made them truly hospitable , their deeds of charity expressed in a reall performance of such offices , as did serve for the comfort and refreshing of those which were in want and misery . Now least any one should thinke that every man which is bountifull , is truly hospitable ; we are for the further amplification of this point to consider , that this duty stands not in the entertainment of all sorts ; I meane of drunkards and vitious persons , in keeping open house for gaming and such like sports and disorders , or in feasting of carnall men , which indeed beares the name of hospitality among many in these dayes ; but it is to be shewen unto such as are in want and distresse , to those that are not otherwayes able to helpe themselves , and especially to such as suffer in a good way , and for a good cause , according to the Apostles Rule , Doe good unto all , but especially to them that are of the household of faith , as being bound to them , not only by a bond of humanity ; but of fraternity ; by which meanes we are tyed so much the faster , as grace is superiour to nature ; and are therefore the rather bound , to performe the reall acts of charity towards them ; though we are not to neglect it to any in some measure , which are in want and misery . Now the reasons why they are truly hospitable , who not onely in word and tongue , but in deed and truth are charitable , may be these . Reas. 1. Because to speake kindly , and to proffer fairly , it is but the least part of this duty ; true it is , comfortable wo●ds uttered to a man in misery , are spoken in their place , and therfore are compared by Solomon , To Aples of Gold with pictures of silver . Yet are they in themselves simply considered , but adjuncts and attendants on this duty of hospitality , without which it may subsist in its bare nature ; and therefore they being presupposed alwayes to go with it , and attend on it , may indeed be said to be necessary , ad bene esse , to the well doing of this worke ; but not necessary simply , ad esse , as if it could not be done without them . Reas. 2. Because , if reall performances bee wanting , the party in distresse is little benefited ; though pleasant words are as an Honey-combe , sweet to the soule , and health to the bones ; yet must we not thinke that men are of the Camelion kinde , to live with Ephraim upon winde ; to be fed with faire words and curteous speeches : no , he that shall thus do , sine supplemento necessitatis , ( as the Schooleman speaketh ) without supplying of their wants , shall profit them but little . Reas. 3. Because in true hospitality , there must bee shewen , as well the outward as the inward acts of mercy ; now the inward acts of mercy , are onely the pitying and commiserating the estate of the afflicted , bewailing and and lamenting their heavie mis-hap , &c. But the outward acts go further than so ; there be seven of them appertaining to the body ; comprehended in this Verse , Visito , poto , cibo , redimo , tego , colligo , condo . To visit them which be sick , to give drink to them which be thirsty , to feed thē which be hungry , to redeeme them that be in captivity , to cloath the naked , to lodge the harbourlesse , and to bury the dead ; they which shall thus do , may indeed be said to be truly hospitable , because not only in word and ●ongue , but in deed and truth they are charitable , as these Miletenses here were , who kindled a fire , and gave house-room to Paul and his company , which at that time were in want and misery . Vse 1. The consideration of this , reproves the great neglect of this duty , in most people . Many there are whose mouthes are open , but their hands are shut , which speak much and do little , and yet would faine bee counted truly hospitable ; they will wish well to them that are in misery , but effect little for them ; be as free of their kind speeches , as that Popish Prelate was of his blessings : who being asked a penny by a poore man , hee would not give it , but offered to blesse him ; which the poore man refused , because he thought that if it had beene worth a penny , he would not have given it unto him . Much unlike that noble and charitable act of Ptolomeus the Thebane Captaine , who beholding one in misery that demanded of him an almes , and he having at that present nothing to b●stow upon him , pulled off his shooes & gave them him , saying , That hee had rather go bare-foot than see him suffer so much . But alas , it s wonderfull to se● , how the hearts of men are hardened in this kinde ; and how that which in old time was highly esteemed among all Nations , is now little regarded by any : we may truly take up the Prophets complaint , Mercifull men are taken away , there is little or no mercy in the Land : or if a droppe of it bee got into the hearts of some , its like to Iudah's goodnesse , which was compared to the morning dew , quickly dried up : a poor distressed harbourlesse m●n , may now adayes wait for some Samaritane , to come and prove himselfe a neighbour , to have compassion on him , and to take care for him , when his owne Countreymen ( more barbarous than the Heathens ) will shut the doores against him , and suffer him for to pe●●sh . O● my beloved , what is this but to grieve thē that are in misery ? And can God away with such unmercifulnesse ? such want of pi●ty ? Surely no ; Magna abominatio coram Deo est , afflicto addere afflictionem ; it is a great abomination before God , to adde affliction to the afflicted ; and accounted by the Heathen , as a most inhumane part . I beseech God , this sin and great abomination , be not laid unto the charge of some of you which heare me this day : I doubt mee you have beene wanting in your deeds of charity towards those poore distressed people which suffered shipwrack , even at your home , in the very mouth of your Haven : I am sure , I cannot say of some ( the more is the pity ) as S. Paul saith here of those barbarous people , that They kindled a fire , and received them into their houses . I would to God I could not speake the contrary ; or that I might have been silent in what hath beene spoken . But my zeale to Gods glory , and the desire for the salvations of you al , commands me not to flater : should I not put you in mind of your sins , I should not be a good Minister of Iesus Christ , whose Embassadour I now am : and were I before the greatest Emperour in the world , my resolution should be , as that of Ambrose to Theodosius , Neque imperiale est dicendi libertatem negare , neque Sacerdot ale quod sentia● non discere . Neither becommeth it you to forbid free speech , neither beseemeth it me , to keepe in silence what I should speak . Vse 2. In the second place , therefore suffer the words of exhorta●ion , & be stirred up to a reall performance of this duty , Let your love and hospitality be without faining , without hypocrisie , that is ( as Saint Iohn explicates it ) not in word and tongue , but in deed , and truth . When you see the distressed , doe not onely pity them , and mourn with them , &c. but go to them , sit with them , speake for them , now to God , now to man , assist them , direct them , comfort them ; and ( as thy ability wil amount to ) relieve them , cloath the naked , feed the hungry , receive the harbourlesse , &c. As considering ; 1 Thou art hereunto commanded : God cals upon Moab to let his outcasts , ( that is , his harbourlesse people , such as were chased by the enemy ) to dwell with him ; and he would have them be as a covert to them from the face of the spoiler . 2 They that want it , are made after the same image that thou art framed , endued with the same shape , live under the same governement and providence of the Creator , and ( as thou oughtest in charity to think ) within the compasse of Gods election . 3 Thy profession of Religion , is hereby knowne to be sincere , for that indeed is pure Religion and undefiled before God , when men are truly mercifull to such as are miserable , To visite the fatherlesse and widowes in their affliction , &c. 4 Lastly , it will argue not only a beginning of a spirituall life in thee , but give thee an assurance of an eternall life laid up for them , which Christ himselfe hath promised to reward all those with , that commiserate , and out of commiseration , are carefull to supply and relieve the wants and necessities of any , but especially his distressed ones , as reckoning whatsoever in this kinde is done to them , to be done unto himselfe , Mat. 18.5 . Oh , let not any objections against the reall performance of ▪ this duty prevaile with thee : what may be alledged against the profitable effect and fruit hereof , Solomon in his Ecclesiastes by divers similitudes hath most wisely answered . Tell mee not that thou wantest objects , whereon to exercise this chiefest work of charity ( as one cals it . ) The Yeare is not yet gone about , nor the twelve moneths fully expired , wherein you beheld almost ( if not altogether ) as sad a spectacle upon your Coasts , as that which happened the other day ; and was not there occasion enough offered for the performance of this duty : but suppose none of these things should so come to passe ; step but into thy neighbours house , and there thou shalt finde poverty in the Chimney-corner , want in the Cup-board , never a penny in the purse , scarce any clothes upon the back , and wilt thou yet say , thou wantest objects ? No , but I want meanes : Meanes , why tell mee ; where hast thou withall to fea●t the rich ? to drinke with thy friend ? to spend upon thy pleasure ? to maintain brawls and contentious sutes ? to go bravely ? and with the rich Glutton to fare sumptuously ? to build curiously ? ( in some desolate place ( as Iob speaketh ) for thy selfe , that the poor and stranger should not trouble thee , ) where hast thou I say for these things ? may nothing be spared from hence ? hast thou wherewith to do all this , and not a penny for the distressed ? a halfe-penny for Christ ? doest thou yet want meanes ? No , not for the present : but what shal my Wife and Children doe hereafter ? Oh faithlesse man , darest thou not trust God ? is the Lord so barren of wisdome , or destitute of power , as that he cannot enrich the one , but that he must empoverish the other ? surely no ; providence for thy everlasting estate , doth nothing impaire thy present estate ; and thy liberality doth augment and not diminish thy childrens prosperity : for thou shalt assuredly reape , not onely according to the matter , but also according to the measure of thy mercy . Oh thou canst not put thy stock into a surer hand for safety without any perill of losing , nor meet with a more commodious bank for gain , as to have the principal doubled and tripled , and increased , more than ten thousand fold . Content not thy selfe then with the inward acts of mercy only , but make a reall expression of this duty of hospitality , by some outward deeds of charity , as these Islanders here did to S. Paul and his company , who kindled a fire for them , and received them every one . Thus much of them truly hospitable . 2 Now S. Pauls thankfulnes appeares in these words , They shewed us no little kindnesse : alas , the matter was not so great , to set open the doore , and to suffer poore , naked , cold , and harbourlesse men to come in , and to throw a few sticks on the fire , to make some warmth for them : yet this being shewen to good S. Paul in his misery , is both commended and acknowledged by him as a great courtesie . From whence we may learn , Good men will be thankfull for common and meane kindnesses shewed to them in their distresses . The many acknowledgements which in Scripture are recorded to be made by Gods people , of the benefits and favours which have been conferred upon them , by o●hers in their distresses , are as so many demonstrations hereof . Deborah forgets not what Iael did for her , in slaying of her enemy Sisera ; and therefore to congratulate her kindnesse , shee thus sings in her Song ; Blessed above women shall Iael the wife of Heber the Kenite be : Ruth , the daughter-in law of Naomi another vertuous woman , being a stranger in the Land of Moab , and in want , having received but a reasonable courtesie from Boaz , see , how thankfull she was for it ; it was but to have leave to gleane , and to drink water out of the vessell ; yet she doth not despise nor extenuate this benefit , by saying , What is this that thou dost bid me to gather eares ? doth not the law of God grant this to the poore ? What is this that thou doest offer me drinke when I am a thirst ? water is commonly to bee used ; wherefore doest not thou give me some notable gift , sith I am poore , and thou rich , &c. She doth not thus expostulate with him , but in a most humble manner wondering at his kindnesse , fals on her face , and bowes herselfe to the ground , and sayes unto him , How have I found favour in thine eyes , that thou shouldest know me , seeing I am a stranger . Memorable to this purpose are the examples of David and Elisha ; the one , not once or twice only , bu● often mentioneth the good turnes by him received , and studieth to requite them . The story relates what favours he found at the hands of his trusty Ionathan in the time of his persecution ; and it is not silent in expressing his thankfulnesse for them ; not onely in Ionathans life time , but after his death ; he makes Proclamation , Is there yet any that is left of the House of Saul , that I may shew him kindnesse for Ionathans sake : the like he proffered to Hanun the sonne of Naehash , for his fathers sake ; for some kindnesse that hee had shewed unto him ( as it s thought ) for receiving of him when he fled from Saul . And because that neere relations should affect our hearts for benefits bestowed on them to whom we are united , either by kindred and alliance , by nation or profession ▪ he was not unmindfull to requite the kindnesse of the men of Iabish-Gilead , which they shewed unto the dead body of his predecessor and Father-in-law Saul ; yea , so carefull was hee to have this duty of thankfulnesse performed , that it is part of his charge that he gave unto his son Solomon a little before his death , wishing him to shew kindnesse unto the sons of Barzillai , and to let thē be of those that eat at his Table : for so They came to me ( saith he ) when I fled because of Absolon thy brother . The other , viz. Elisha , studied with himselfe how to requite the woman of Shunem , Behold thou ha●t beene carefull for us with al this care ; What is to bee done for thee ? Wouldest thou be spoken for to the King , or to the Captaine of the Hoast , & c ? Even so this blessed Apostle S. Paul , not only in our Text , but in diverse other places commending the duties of courtesie , which were shewen unto him , expresseth his thankfulnesse ; as to the the Romans , the Galathians , the Philippians , and so to the house of Onesiphorus , hee prayes for mercy , because he oft refreshed him , and was not ashamed of his chaine , &c. Thus have GODS people evermore acknowledge● such kindnesses as have been shewed to them in their distresses . Reas. 1. Because they are endued with truth and justice , which are the two principall parts of gratitude : the one acknowledging from whence , and what it is that is received ; and the other , rendring one good turne for another . Hereupon Zenophon among the praises which he gave unto Agesilaus , reporteth it a part of injustice , not onely not to acknowledge a good turne , but also , if more be not rendred than hath bin received . And Socrates was of opinion , That an ungratefull person could not be of a noble minde , nor yet just . Reas. 2. Because they are humble and lowly conceited of themselves ; and do rather admire , than any way neglect or contemne the least courtesie that is done unto them ; they see in themselves that which may rather withdraw mens affections from them ; and therefore are ready to say with Mephibosheth , when David proffered him so much kindnesse for his father Ionathans sake , as to restore him to al the lands of Saul his father , and to let him eat bread at his Table continually ; What is thy servant , that thou shouldest looke upon such a dead Dog as I am ? But especially in expressing their gratitude towards God , they are ready to say as David doth , What is man , that thou art mindfull of him , and the son of man , that thou visitest him ? Or else more particularly of their owne persons , with the same Prophet , they are ready to cry out , Who am I O Lord ? and what is my house , that thou hast brought me hitherto ? Thus , I say , being ready alwayes to acknowledge their owne unworthinesse , they secretly insinuate their thankfulnesse , and put away from them that hatefull vice of ingratitude . Reas. 3. Because they look up unto God , from whom these kindnesses shewed unto them in their distresses , originally do come ; and so beholding him in the giver , they are thereby much stirred up to this duty of thanksgiving ; not only unto God , who is the principall author and giver of every good giving , and every perfect gift , that they enjoy ; but also unto the creatures , who are as Gods hand in bestowing his mercies on them ; or ( as one cals them ) his Carriers , whereby his favours are brought unto thē , unto whom in the Lord , and under him they are not unmindfull to return thanks , for their paines and care in bringing Gods blessings to them . Vse 1. The consideration of this point stands in opposition to a vice , which is too too common in our times ; and justly reprehends it , for its being in such an age , wherein we are loaden with many kindnesses both from God and man. Many there are , who forget such favours as were shewen unto them , in their misery , and obscurely bury them in the pit of oblivion : like Pharaohs Butler , who in his prosperity forgot his friend Ioseph , and what pleasure he had done him in the time of his adversity . Or those Lepers which our Saviour healed , scarce one among tenne doth returne to give thankes : the favours which they receive , in this particular may be likened to wounds , the remembrance whereof continues ( as we are wont to say ) but for the space of nine dayes , no sooner ripe than rotten . If that be true which the Cynick hath said Nothing waxeth sooner old than a good turne or benefit : and yet there are a worser sort than these , who as David complaineth , reward evil for good ; a fearefull case : for doubtlesse , if to returne evill for evill , be a sin in some na●ure damnable ; then to return evill for good received , is far more inexcusable . The Scripture is full of examples for this purpose : thus Laban rewarded Iacob : and Saul David , as appeareth by the words of Ionathan , 1 Sam. 19.4 . compared with Psal. 35.12 . And thus the men of Keilah ; notwithstanding they were preserved from their enemies by Davids meanes , yet they made but a wicked retribution hereof , in being forward to deliver him up into the hands of his enemy Saul : poore David ; he was better conceited of them , and could not be perswaded that they would be so sinfull , as to make such an ungratefull returne unto him for his kindnesse : and therefore twice in the first of Samuel 23. he demands of the Lord , O Lord God of Israel , I beseech thee tell thy servant , will the men of Keilah deliver me and my men , into the hands of Saul ? They will deliver thee up , saith the Lord ; and so questionlesse they had , if David had staied there . It was no lesse abominable ingratitude in Ioash King of Iudah , who unjustly caused to bee put to death , the son of Iehoida the High Priest , which Iehoida , had saved his life , and advanced him to the Kingdome , and therefore to his disgrace it is left upon Record untill this day , and shall so remaine , as long as the Sun and Moone endureth , That Ioash the King remembred no● the kindnesse which Iehoida had done unto him , but slew his sonne . Oh , I would to God , that this age wherein we live , could not afford us examples for this so hatefull a vice : but alas , how do most men slight , not onely Man , but God , who gives unto them life , health , food , raiment , liberty , peace , plenty , seasonable times , and such like ; and in a most carelesse dis-respecting manner , passe by all the good turnes they receive from either : how many hundreds have beene cherished releeved , and yet have not returned thankes : where shall a man finde a gratefull Samaritan ? or such an one as Elisha was , who will study with himselfe , to requite a good turne ? surely the number is but small , unlesse it be some good Deborah , some vertuous Ruth , some godly David , some religious Paul , to whom thou shewest kindnesse , it s very likely to be either passed over in silence , or else returned with ingratefull impudence . Vse 2. From hence , let all men learne , who from others have received kindnesses , from the example here of S. Paul , and other of Gods people mentioned in the Scripture , to returne thankfulnesse , and you especially among the rest , whose lives were preserved in this so great a streit , and had your bodyes haled by the strength of men , from the violence of the waves , that you might not be drowned ; take notice of the meanes ; enquire after the men , and acknowledge it with S. Paul in my text , to be no little kindnesse ; Let your thankefulnesse appeare , by some reasonable recompence of their labour and paines ; ôh , how would this animate and stirre them up , to do the like to others , and in the same times of misery , do the best they can , in the workes of mercy ; I doubt not , but that it would prevaile with some , if not with all . But on the contrary , when they shall bee sleighted , and receive nought for their labour , but trouble and sorrow ; this stoppes the streames of their charity , and makes it , that in these cases , it flowes not so freely as otherwise it would , for indeed a great part of our men are like the spring Solinus speaketh of , that riseth and runneth over , while men sing and play to it , but falleth and sinketh againe as fast , so soone as they cease . Surely , kinde retributions would move them , and courteous requitalls make you the more worthy of their paines ; whereas indeed the contrary , ( not only here with us , but also in other places ) makes many men , as well short handed as close fisted , yea and hard hearted in these times of distresse . Therfore so many Inns and Victualling houses , ( saith Calvin ) which declare our corruption ; and prove , that it commeth to passe through our fault , that the principall duty of humanity among us , is decaied . Oh then study to be thankfull ; and thou that gettest any good done to thee by any man , at the least , meete him with gratitude . It is mervaile ( saith one ) how a man can lie downe without this consideration , especially ( say I ) if he remember how that it is a duty by God commended , and the neglect therof by him punished , the contrary being a vice so hatefull , that ( as the heathen man saith ) when thou hast called a man by it , thou hast spoken the worst thou canst of him . The lawes of Athens , Persia , and Macedonia , by the light of nature , strictly condemned it , and made such persons as were guilty of it , subject to accusation and sharpe punishment ; In old time , liberties and franchises , were for it revoked , and a man ( saith one ) were better never to receive a benefit , than to be unthankfull for it . What should I say more ? I beseech you , doe your selves that right , as to consider of it ; Be thankfull unto God , as the principall agent ; to man , as the Instrument of your safety ; ôh let not the remembrance of this so great a deliverance passe from your thoughts ; you who are now living to heare this duty pressed unto you , might have been of the number of those whose bodyes your own eyes beheld , lying dead and naked upon the shoare , some pittifully bruised through the violence of the waves , others miserably torne with beating against the rockes ; well , think upon it ; you are some of those which the Psalmist mentioneth , that are much indebted unto God for deliverance , you go down to the Sea in ships , you doe businesse in great waters , you see the workes of the Lord and his wonders in the deepe , how he commandeth and raiseth the stormy wind : which lifteth up the waves thereof , &c. and when you cry unto the Lord in your trouble , he bringeth you out of your distresses . He ( often ) maketh the storme a calme : so that the waves thereof are still , and he brings you unto your desired haven . Oh , therefore that you would praise the Lord for his goodnes : and for his wonderfull workes to the children of men , and give unto those who are the Instruments of your deliverance , their deserved dues ; forget not the example here of our blessed Apostle , who forgot not a common courtesie that was shewed unto him in his misery , but acknowledgeth with much thankefulnesse , the reall performance of a small kindnes , saying , the barbarous people shewed us no little kindnes , for they kindled a fire , and received us every one . Thus much of S. Paul truly thankefull . 3 It remaines now , to speake of the last particular of this text , viz. the reason or occasion which moved these people thus to doe , and that was , because of the present raine , and because of the cold . It is called in the originall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a forcing raine , imbrem urgentem , a smoaking shower , which mightily fell upon them , &c. Doubtlesse , their case was lementable and much to bee pittied , their misery being not single , but manifold ; when as their goods were lost , their bodies well washed and be-daggled with the brinish Sea ; their joynts benummed , not onely with the waves , but also by meanes of this violent storme , and extremity of cold , being in the winter time ; insomuch , that ( alas poore men ) its likely they were scarce able to stand ; besides , they were not yet freed from their former feare of loosing their lives in this so heavy a stresse ; their being in a strange place , and present want of food and rayment , &c. All which these barbarous people taking notice of , were thereby moved and stirred up , to shew them kindnesse ; from whose example wee may also learne this lesson . viz. Then is the fittingest time , for men to shew mercy , when they behold and see others in misery . These people were here , by the light of nature , instructed in the performance of this duty , and ( as it was the manner of the heathens ) conside●ing of that conjunction of men in humanity , they observed this law of courtesie , to shew mercy to them that were in misery . There are divers examples , in the holy booke of God , for this purpose ; of some , who were also guided by the law of nature , and bound thereunto by the bond of common humanity : As that of Thermuthis , ( as some call her ) the daughter of Pharoah ; she being an Aegyptian , beholding the Childe Moses in a basket , which shee had espied swimming in the River Nilus , and commanded to be taken up , was by the light of nature moved to compassion ; not onely because the Child was faire and well featured , and therefore did greatly delight her ( as Iosephus thinketh ) but also in regard of the present misery the babe was then in , which wept upon her , and in a manner desired mercy of her ; whereupon being moved with the weeping , and together also delighted with the beauty of the Child , she had mercy on it , and in so great a streit , did both relieve and succour it . Shobi , Machir and Barzillai beholding the present misery of David and his people ; were hereupon moved and stirred up to shew them mercy ; They brought ( saith the text ) beds and basons and earthen vessells and wheate and barlie and flower and parched corne and beans and lentiles & parched pulse , &c. for David and for his people that were with him for to eate ; now what occasioned them thus for to do ! Why , because they saw the people were hungry , and weary , and thirsty in the wildernesse . Doubtlesse the same consideration moved the Princes of Ephraim to have compassion on the distressed Captives of Iudah ; for such as they saw naked , they cloathed ; those whom they beheld barefoot , they shod ; and such as were hungry and thirsty they gave them to eat and to drink : in a word , they annoynted them and caried all the feeble of them upon Asses , and brought them to Iericho , the City of palme trees , to their brethren . What should I speake of Iob , that holy man , heare himselfe speake in his owne words Chapter , 31.16 , 17 , 18 , 19. verses , and from thence you may observe , that then he thought it best to shew mercy , when he beheld and saw others in misery . It was a worthy saying of Ebedmelech that noble Courtier , unto his lord and Master the King , Ieremiah the Prophet whom these men have cast into the dungeon , is like to die for hunger in the place where he is , &c. Surely , surely , he tooke notice of the Prophets misery , and was therupon set forward and raised up to procure him reliefe ; which he did , not only by acquainting the King of his distresse , but was himselfe also an Instrument of drawing him out of that deep dungeon , w th cords of old clouts and rotten ragges , which he had devised and made for the same purpose . So the Samaritan , finding the wounded person , ( though likely a Iew , who were because of their religion , so great enemies , that they would neither eat , nor talke , nor have any familiarity one with another , yet ) moved with naturall affection , took this opportunity , and according to his distresse , when he saw him , he had compassion on him , and went to him , and bound up his wounds , &c. But what need I to multiply examples in this so manifest a truth ? do●h not God himselfe expresly command us , that when we see and behold others in misery , we should thereby be stirred up and moved to mercy ? I am sure these places prove it , Deut. 15.7 , 8. Iames 2.15 , 16. neither is sufficient reason wanting for the confirmation of it . Then is the fittingest time . Reas. 1. Because , then mercy will be right welcome and comfortable unto them , best apprehended , most accepted ; ôh how faire a thing is mercy in the time of anguish and trouble ? ( saith Iesus the son of Syrac ) it is like a cloud of raine that commeth in the time of a drought : A morsell of bread to a hungry man , how sweet is it , or a cup of cold water to one that is athirst , tell me ? how welcome do you thinke was the kindnesse which Ruth received from Boaz in the time of her distresse , though for the present it were but meane , in suffering her to gleane amongst the sheaves of barly , &c. yet doth her Mother i● law say , blessed bee he that did take knowledge of thee . An● was not that a joyfull Cave to the hūdred Prophets , wherin Obadia had hid them from the fury of Iezabel ? ôh how sweet was the bread and water which he then fed them withall ! In like manner , questionlesse , the entertainment that these barbarous people gave to S. Paul and his company in this so great a misery ; in receiving them into their houses , in making a fire for them , &c. was most desired of them , best accepted by them . Reason 2. Because misery is the true and the proper object of mercy ; when God calls upon us , for the performance of this duty , whom doth he nominate , but distressed people , the needy , the poore and such like ; who stretch forth their hands for helpe ? Thou shalt open thine hand unto thy brother , to thy needy and to thy poore in the Land. Our bread must be dealt to the hungry , our doors open to receive the poore and needy , our garments ready to cloath the naked ( as the Prophet speaketh ) these , these are they which call for mercy at our hands , the hungry cry for bread , the thirsty for drinke , the naked for cloathing , the harbourles for house roome , the sick for visiting , the troubled for comforting , in a word , all that are in misery , crave for mercy ; to these , therefore , ( as we are able ) should we endeavour to give supply , answerable to their necessities and wants , Reas. 3. Because , we know not what a day , or an hower may bring forth ; who sees not , but that times alter and change ? and are not men ( in like manner ) variable in their dispositions ? Qui non est hodiè , cras minus apius erit . If we neglect the present time , the future , perhaps , will be lesse fitting ; either for us to give , or them to receive ; our brother may be dead , swallowed up , with overmuch heavinesse ; ou● goods may be taken from us , that so ( when we be willing ) we may want opportunity to shew mercy , the which ( though the world makes little account of ) is an heauy curse , and no lesse griefe to a pious man , than for an Husband-man , to have much good seed , and yet want ground and time to sowe it . We should therefore take the present occasion , and then shew mercy , when we behold and see others in misery . 1 The consideration of this , meets with the Misanthroposes of our Times , haters of their owne shape : who when they behold others in misery , have no more regard , or humanity in them , than if the Rocks had fathered them , or the she Wolfe brought them forth , or that they had drawne their milke from Dragons in the Wildernesse : instead of comforting the distressed , they give them ( as the enemies of Christ & David did ) Gall for meat , and Vineger for drink . We need not go farre for instance : I would to God , that the consciences of some of you , which heare mee this day , could not beare witnesse with me , that ye are the men , who most barbarously have offended in this kinde . Misery upon your Coast is so common an object , that custome herein hath even extinguished naturall affection In mine own hearing , I have heard the distressed pleade with you , cry unto you , intreate you , not only in consideration of that common bond of humanity , but for your Gods sake , your Countries sake , that you would forbeare , and take pity on them , but ye would not ; besides , your cruelty shewne to the dead bodies , of such as have miscarried in these sad times ; your eyes have not only beheld them ( how they have lyen massacred and torne , either by beating against the Rocks , or bruised with the broken timber ) but your feet also have gone over them , yea trode upon them ( and which I am ashamed to utter ) to this very intent , that you might dis-robe them of their garments , and so lay open their nakednesse to the view of passengers , leaving their corps uncovered , for Dogs and Crowes , to make a prey of ( did not the better sort amongst you , whose care herein is to be commended in some reasonable time , take order for their buriall ) whose bodies , for ought you know ( at least wise of some of them ) had they escaped the danger of the Seas , and died in their owne Countrey , might have beene buried in Censoriall pompe . Oh , will not the Lord visite for these things ? shall not the God of mercy take notice of such cruelty ? Surely yes . It that be true which the Father saith , exagerating the fact of that cruell Souldier , which with a Speare pierced the side of Christ after he was dead , viz. That it is far worse to offer any contumely or disgrace to one that is dead , than is the punishment of the Crosse. Then certainly , such as are guilty in this kinde , shall not escape ; God hath threatned to punish them , and will not faile to inflict it upon them ; either in this life , as he hath done upon some , or else in the life to come , as he will do upon all , that live and dye in this sin . Oh , thinke upon this I beseech you , and let it work remorse and penitency in you ; assure your selves , that if they shall perish eternally who have not done the workes of mercy ; then much more shall they be damned , who have acted the workes of cruelty , and especially against such who are in misery . Si isti poenas luent , qui proximo suppetias non tulerunt , quid fiet de istis , qui miserum insuper expilarunt , & despoliarunt ? If they who helpe not their poor and needy neighbours , shal eternally be burnt in hel fire ; much more shall they be there burnt , who rob and spoile their needy neighbours ; thus goes the sentence , Depart from me , ye cursed , in to everlasting fire , prepared for the Devill and his angels . For I was an hangred , and ye gave me no meat ; I was thirsty , and ye gave me no drink ; I was a stranger , and yee tooke me not in ; naked , and ye clothed me not ; sick , and in prison , and ye visited me not . If it be so severe against such : oh how fearefull and lamentable shall their case be , against whom the Iudge may thus proceed in sentence , Depart from me ye cursed , &c. For I had meat , and by force you tooke it from me : I had drinke , and you spoiled me of it ; I had a house , and you thrust me out of it ; I had goods , and you violently tooke them from me ; I had clothes , and you pulled them from my back ; I was in health , & you drove me into sicknesse ; I was at liberty , and you imprisoned me : doubtlesse , it will be a heavie sentence , and a voice of much terror unto all mercilesse men ; who neglecting the present occasion of shewing mercy unto the distressed , have instead thereof , exercised the works of cruelty . Vse 2. This may informe us of the great error and mistake of those , which misguiding their affaires without judgement , are forward to extend their liberality and workes of bounty , to such as have no need : rich men , and such as are well able to recompence their cost , shall finde entertainment at their houses : but they are willing to do little or nothing for the distressed , for thē by whom they thinke to be answered nothing againe , these for the most part are contemned and despised ; as Iob saith , He that is ready to slip with his feet , that is , which is fallen from prosperity to adversity , is as a Lamp despised , in the thought of him that is at ease ; his company is offensive , unsavoury , as the snuffe of a Candle : these men are not unfitly by that holy man compared unto a Brook , which in Summer , when we need waters , it affords none , it s dried up ; in the Winter it is hard frozen ; but in the time of rain , when there is no want , then it overflowes . Surely , these men account all that to be lost , which man repayeth not , and so by this meanes they omit the present opportunity , or poore mans necessity . Vse 3. Lastly therefore , from the consideration of this proposition ; let every one learne , to take notice of the present occasion offered , wherein to exercise the workes of mercy , and make use of it . Oh , how ready are we , to watch our opportunities in other matters , we are prone to commit sin instantly , and take advantage from the least occasion to worke our owne ends ▪ in outward businesses we observe the fittest seasons ; we gather fruit when it is ripest , wee cut downe corne when it is hardest , we let bloud when it groweth rankest ; and why should we not in like manner refresh our distressed brother whilest he is poorest . Oh my brethren , ( if we want not hearts ) we have opportunities enough daily offered us , to the exercising of mercy : Mercy needs not ride abroad to seek worke in these times ; we may finde objects almost in every place , in every City , Towne , and Countrey , ( if we please but to harken ) we may heare the cries of the distressed , bewailing themselves in their miseries , and beseeching others to give reliefe unto them ; let us not then put off our good and charitable duties from time to time : if thy brother bee hungry , now feed him ; if thirsty , now give him drink ; if naked , now cloath him ; if sick , now visit him ; for now is the fittingest time for thee to shew mercy , whilest thou doest behold and see him in misery . The time will not suffer me to inlarge my meditations any further , upon the discovery of this duty : we have already broken the ordinary wont , & gone beyond the limits of our appointed houre : but my desire is ( if possible ) to move the consciences of some here present , and to bring them to a sight of their sin , in the neglect of this duty , that so they may labour to break it of by repentance . Oh that such would consider , how that God himselfe doth undertake to pleade the strangers cause , heare what he saith ; If thou vex or trouble such , that is , Strangers , Widowes , and Fatherlesse children ; and so he call and cry unto me , I will surely heare his cry , and my wrath shall wax hot , and I will kill you with the sword , &c. You are men , ( many of you ) of the same profession with those , which unhappily many times are cast away upon your Coast ; you of all others considering your liablenesse to the same misery , should take pity on them , ayde and assist them for the best , what they may doe in such a case , for the preservation of their goods and safety of their lives ; and for the dead bodies of those that have perished in these heavie times , you should labour to have them committed to the earth , with as much speed as conveniently you may , and not suffer them to lie , some foure , some five dayes , tossed to and againe , and beaten upon the Rocks : oh my brethren if the Law commands you to cover the naked while they are living , how much more ought yee to cover them , when they are dead . What a shame is it to suffer Figuram & figmentum Dei ( as Lactantius calleth it ) the work-manship of God , Gods Image to be exposed and cast out for a prey to wild beasts and birds ; that which hath been so worthy an Instrument , should not be irreverently intreated , though dead ; what though Pompeys Exequies do but little profit deceased bodies ; Tamen in venta est sepultura , &c. Yet is the grave a meanes , though not to keepe them from putrification , yet us from infection ; and such offices of Piety , Humanity , and Civility ( saith Saint Augustin ) doe please God. Oh please him then , in your carefull performance of this Christian duty ; and let the remembrance of that , which this day hath been delivered in your hearing , remaine and abide with you ; be hospitable , not only in outward shew , but in deed and truth , be thankfull as well for mean , as great courtesies , shewen unto you in your distresses , and let your workes of mercy extend themselves epecially to such as are in misery , so doing you shall 1 Imitate your heavenly father , whose manner is , to stretch forth his arm of mercy , especially to them that are weary and heavy laden ; therefore the Psalmist describes him to be a helper at opportunities , in the needfull times of trouble , The Lord Lord will bee a refuge for the oppressed ; a refuge in times of trouble . And that proverb , frequent amongst the Hebrewes ; witnesseth as much of him ; In the mountwill the LORD beseene . Which was occa●ioned by the Lords appearing and shewing himselfe unto Abraham upon the Mount Moriah , for the preservation of Isack , when he should have been offered up for a sacrifice , then , even then , in so great a streit , God in mercy releived him . 2 You shall obtaine mercy for your selves ; compare , Ier. 38.9 . with Chap. 39. ult . Ioshua 6.17 , 25. Mat. 25.40 . God respecteth the circumstances of time , ●●d such actions of all other , are the best plea●ing unto him that be done in their season : refesh therefore , the poore afflicted and needy in their needs , and God in mercy will remember thee , in thine . I will not trouble you with any more instances ; The Hospitality of Publius in this place , was not unrewarded , for the Lord restored his Father to health ( by the hand of Paul ) who was indeed sicke of a dangerous disease , by which meanes he would testifie ( saith Calvin ) how greatly that courte●ie , which is shewen to men in misery , and to strangers , doth please him ; Although those who are holpen , be unmindfull and unthankfull , for that benefit which they have received , or they be not able to recompence those , who have done good unto them , yet GOD himselfe will abundantly restore to men , whatsoever they have bestowed at his commandement , and if thou wilt open thy hand unto the poore , Christ will open his gates unto thee , that thou mayest enter the possession of Paradise ; the Paradise of Heaven , unto which place , the Lord of his mercy bring us . Now gracious Father , which doest teach us , that all our doings without Charity are nothing worth , send thy Holy Ghost , and powre into our hearts that most excellent gift of Charity , grant that we may expresse the fruits of it in our conversation , in being ready to helpe and succour such as are in any want and misery . Lord we beseech thee for them , whersoever , or howsoever they are distressed ; and amongst others such as travaile upon the Seas , in their lawfull vocations , ôh bee thou unto them a refuge against the stormy wind and the Tempest , let their lives and goods be precious in thy sight , stand by them , looke upon them , be with them by thy power , to defend them from all dangers , either of forraine enemies , home-bred Pirates , or outragious Tempests , Lord give them the feare of thy name , the love of thy mercy , peace in their consciences , sa●ety in their ships , health in their persons , mutuall love amongst themselves , obedience to their Governours , contentment with th●ir provisions , successe in their businesse , and safe returne to their homes , that we may all joyn together in the praise of thy name , through Iesus Christ our Lord , Amen . FINIS . Notes, typically marginal, from the original text Notes for div A13777-e210 On Sunday morning the 21. of February , 1635. Sic assueverunt , ut recte fieri patent . Erasm. Colloq . Pereg. Religion . ergo . Vox audita perit , littera scripta manet . Iam inde non belli gloria , quā humanitatis cultu inter florentissimas orbis Christiani gentes inprimis floruit . Camden . Brit. de Norma . Visam Britannos hospitibus feros . Horat. Carm. lib. 3. Od. 4. Notes for div A13777-e560 Ortel . in Thesan● . Curio bellum Melitense . Viperanus . Knoles . pag. 796. Calvin . in 〈◊〉 . Parts 3. Quia asper● magis & horridiore lingua videbantur uti , Aretius . Hinc . barbarismus p●o vitio La●ini aut Graeci se●monis . Ovid in Pont. Aretius in loc . Doct : 1. Vide Aretiū & Piscat . in l●● . Deut. 10.18 . Vers. 19. Esay 58. ● Rom. 12.13 Heb. 13.2 1 Pet. 4.9 . Reas. 1. Gen. 12.20 Calvin in ●oc . Reas. 2. 1 Cor. 13.4 , 5. Phil. 2.4 . Gal. 6.10 Reas. 3. Eccl. 9.2 Men and. apud Plut ▪ de tranq . Exod. ●2 . 21 . Lev. 10.19 . So Theoph. Cajetan . Erasm. Beza . Vse 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.28 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Born. Epist. 256. Ab humanitate homines dicimur . Aretius . Iudg. ● . 4 , 5 Chap. 19.18 . 1 Sam. 25.5 , 6 , &c. Vse 2. Quest. Answ. Gen. 31.54 ● King 6.23 . Surius in vita 14. Maij Vse 3. Motive . Gen. 18.3 , 4 , 5. Chap. 19.2 Chap. 24.3 Exo. 2.20 . Iosh. 2.1 Iudg. 19.16 . 1 Kin. 17 10.15 . Iob 31.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vide Homer in lib. 2. Odyss . Mat. 25.34 , 3● , 36 Rom. 16.23 . Pro. 28.7 . Heb. 13.2 . Tanta est apud Deum hospitalitatis gra●ia ut ne potus q●i ●e aquae f●igidae a p●●em●is remunerationi● immunis sir. ●mbros . de ossic . ●say 58.8 , 9 , 10 , 11 , 12. Prov. 3.9 . 2 Cor 9.9 Esa. 58 . 1● Pro. 11.25 Eccl. 11.1 . Mark ●● . 4 Eccl. 6.2 . Mat. 7.12 . Aug. de Serm. Domini in monte . Lam. 1 12 Scito omnem conditionem versauilē esse , & quicquid in ullum incurri● posse in te quoque incurrere . Senec. Eleemosyna fiat vel mente , vel verbo , vel opere . Vide Concionosorii in Dominic . 16 post Pentecosten . Iob 30 . 2● Esay 32.8 Psal. 41.1 . Gen. 50. 1 Sam. 25.10 Iob 16.5 . Ovid de Pont. Iob 4● . 8 , 9. 1 Sam. 7.8 , 9. Act. 12.5 1 Iohn 3.18 . Iames 2.15 , 16 Esther 4.15 . Iudg 4 ● 2 Cor. 9.7 Rom. 12.31 . Gen. 18.2 , 3. Psal. 112.5 . Part 2. 1 Iohn 3.18 . Iam. 2.16 Doct. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom 12 Heb. 13.2 Lu●her in 1 Pet. 4.9 . Gen. 18.4 , 6 , 7 , 8. Cap. 19.3 2 Kin. 4 8.10 . Esay 21.14 . Gal. 6.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Illis enim uno humanitatis , istis praeterea fraternitatis vinculo communica●e obligamur . Tareus in loc . Reas. 1 Pro. 25.11 . Reas. 2 Pro● . ●6 . 24 . Hos. 12.1 Aquin. in Iacob . c. 2.15 . Reas. 3 Ab Stem . in fabulis . Esay 57. Hos. 4.1 . Cap. 6.4 . Luc. 10.33 , 34. Oecolamp . in Esa. 47.6 . Vrgere jacentem est inhumanum . Cic. pro. C. Rab. post . 1 Tim. 4.6 . Ambros. Ep. lib. 5. Vse 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 12.9 . 1 Iohn 3.18 . Esa. 6.4 . Qui fuerunt propulsi ab hostibus . Pisc. in Iames 1.27 . Mat. 10.42 . Eccles. 1● ▪ 1 , 2 , 3 , 4.5.6 . Calvin . in Gen. cap. 18. Luke 16.19 . Iob 3.14 Hos. 10.12 . Hospitalitas Melitensium , exigit gratitudinem advenarum . Aret. in loc . Doct. 3 Iudg. 5.24 , 25. Lavaterus in lib. Rutha . cap. 2. Ruth 2.10 . 2 Sam. 9.1.3.7 . 1 Chron. 19.1 , 2. Sic Hiero● scribit in libros Regum . Pet Mart. in 2. Sam. ca. 10. 2 Sam. 2.5 , 6. 1 King. 2 7. 2 King. 4 13. Ro. 16.4 . Gal. 4.15 Phil. 4.15 , 16. 2 Tim. 1.16 . Veritaes agnoscit & sa●e●ut u●de sit acceptū beneficium . Iustitia obligat nos ad aequitatem seu ad mutua quaedam officia . Fabritius in Ps. 40. con . 5. 2 Sam. 9 ▪ 8. Psa. 8.4 . 2 Sam. 7.18 . Indignitatis agnitio Ingratitudinis amoliti● . Reas. 3 Iames 1.17 . D. Gouge in Ephes. cap. 5.20 . Vse 1. Ps. 68.19 Gen. 40.23 . Luke 17 18. Diogenes . Psal. 38.20 . Gen. 31.38 . 1 Sam. 23 11 , 12. 2 Chr. 24.22 . Luk. 17.16 . Vse 2. The Masters of both ships and some of the company which were then saved , being present . Solin . Poly hist. cap 1.1 . Calvin in Gen. cap. 18.2 . Rolloc . in Colos. 3.15 Si ingratū dixeris , omnia dixeris . See Amb. Marcellin . l. 23. and Seneca de Ben. l. 2. c. 7. and Gualth . in Marc. c. 2. Hom. 18. Psa. 10 23 , 24 , 25. &c Verse 31. Part. 3. Qui ing●uerat , & nos premebat . Piscat . V●gebat cos miseria non una●in naufragio ami●erunt omnia bona sua : madidi funt ex marinis undi● ; urgentur nunc etiā pluvia , quae instat , accidit hiberni temporis frigus , & ipsi nudi sunt & bene madidi . Aret. in loc . Doct. 4 Cic. o●fic . lib. 1. & ● Iosephu● in lib. 2. Antiq. 1. Exo. 2.6 Et fletumota , & etiā venustate pueri delectata ejus miseretu● . Simler . in loc . 2 Sa. 17.27 . Calamita● praesens Davida , in eis mise●●co●diam excitavit Petr. Martyr ▪ in loc . 2 Sa. 17.29 . 2 Chr. 28 15. Iob 31.16 . &c. Ier. 38.9 . Verse 11. L●c. 10 30.33 , 34. Reas. 1 Ecclus. 35.19 . Ruth . 2 19. 1 Kin. 18 4. Nihil optabilius , nihil magis necessarium igne , quo reficiant corpora . Arct , in loc . Reas. 2 Levi. 25.35 . Deu. 15.11 . Esay 58.7 . Humanitatis est ea parte , inprimis succurrere qua labo rat miser . Aret. in loc . Reas. 3 Tempora mutantur & nos mutamur in illis . Vse 1. Mat. 27.34.48 . Psal. 69 21. Censorium Funus , The honorable and solemne manner of buriall , as the Censor-ship was the most honorable office and accomplishment as it were of all other . See Polybius lib. 6. & Cornelius Tacit hist. lib. 4.18 . Illudere mortuo , quam ipsum Crucis supplicium longe peju● est . Chrys●hom . 48. in Ioh. Mathes . in Mat. 25.42 . Mat. 25 41. Vse 2. Despiciunt pauperes , & egenos , & nudos , homines autem locupletes ●n vitant . Guadalupens . in Hosea 6. Iob 12 5 Cap. 6.15 , 16 , 17 18 , 19 , 20 Vse 3. Exo. 22.21 , 23 , 24. Lactant. Institut . lib. 6. Sence . Deo placent etiam talia pietatis officia . lib. 1. de civitate Dei ca. 13. Lu. 6.36 Psa. 9.9 . Gen. 22.14 . Vide. 1 Classem proverb . Drufii . lib. Prov. 3. Si aperueris pauperibus manus tuas , Christus ●ibi aperiet Ianuas suas ▪ ut paradisi possessor in troeas Aug. Serm. 227 de Tempore . See the Collect on quinquage sima Sunday .