are neither adulterers nor drunkards nor railers nor back-biters nor liers nor swearers nor oppressors nor extortioners And it were to be wished that some could say so much All this is well but this is nothing neere all A man may truly say all this and yet be farre enough from sinceritie And vnlesse thou goe further then all this thou art farre enough yet from that that thou shouldest be yea and professest to be when thou makest profession of Christianitie It is not the omission of euill only but the practise of pietie charitie iustice and equitie that God requireth of thee And howsoeuer therefore thou maist conceiue that he is a good man that doth no euill it is most certainly and vndoubtedly true on the other side that he is an euill man that doth no good The second vse hereof is to exhort and incite vs to a diligent practise of those good duties that God requireth of vs and not to content our selues with a bare forbearance of euill but to applie our selues to a carefull and conscionable performance of all such religious offices as our callings either generall or speciall publike or priuate exact of vs. For would any of vs endure idlenesse slothfulnesse in our seruants though neuer so honest or innocent otherwise But we are Gods seruants and no more will he endure the like in vs then we would in them And therefore not only the riotous and wastfull Steward that embecilled his masters goods but the idle and thriftlesse Seruant also that employed not his masters money shall be bound hand and foot and cast out into vtter darknesse to his euerlasting destruction The messenger of God if he deliuer not Gods message though he teach no false doctrine yet because he teacheth not at all may bring a woe vpon himselfe Woe vnto mee saith the Apostle if I preach not the Gospell And Goe and speake to them saith God to Ieremy all that I command thee or else I will destroy thee So that Gods Minister may damne himselfe as well by his silence and by saying nothing as by soothing men vp in their sinnes If he hold but his peace as others may perish by him so he may perish with them he may perish for them And the ministers of iustice not only if they doe iniustice but if they doe not iustice and yet that is a kinde of iniustice too may draw downe Gods iudgements vpon the whole state Execute iudgement betimes saith God and deliuer those that are spoiled out of the hand of the oppressor lest my furie goe forth like wild-fire that no man can quench And the rich that God hath blessed with temporall estates though they rob not Lazarus yet if they releeue him not if they be not ready to communicate when the necessities of Gods Church and children require it may haue their part for their vnmercifulnesse with the rich glutton in hell fire But what duty was it in the neglect whereof this people were found faultie and for the want whereof they are challenged by the Prophet in this place It is griefe and sorrow yea such store of griefe as might make them heart-sicke withall Where in the second place we obserue That It is a sinne sometime not to be sorrowfull yea not to be euen sicke againe with sorrow Such and such things saith the Apostle Paul to the Corinthians are reported to be among you Et vos non doluistis and your fault it is that you haue not sorrowed that you haue taken the matter no more to heart And Thou hast smitten them saith the Prophet Ieremy sed non doluerunt but they haue not sorrowed they haue hardned their hearts against thine hand And They haue stricken me saith the drunkard sed non agrotaui but I was not sicke they haue beaten me but I felt it not I was neuer the worse and because neuer the worse for it therefore neuer the better And in this place But they are not grieued or they are not sicke againe with griefe The reason hereof 1. As it is a follie to be grieued without cause or to be grieued more then there is good cause for to be grieued where there is nothing but matter of ioy so it is no lesse follie yea a spirituall phrensie to reioyce where there is iust cause of griefe and a fault not to haue our griefe and our sorrow proportionable in some sort to the causes and occasions of it The former argueth a kinde of deadnesse the latter some degree of madnesse either of them an vnsoundnesse of iudgement 2. Sorrow is as physicke though nothing toothsome yet wholesome though not simply good of it selfe yet very vsefull yea needfull and necessary for some persons at some times More behouefull for men many times is mourning then mirth It is a bitter pill or potion that may make a man deadly sicke for the present which yet for him to refuse when his Physitian prescribeth it that is when God inuiteth to it and giueth cause of it may proue as much as his life is worth Not to adde that the seed of true ioy is here sowen in sorrow and for sinners crasie ones sicke of sinne there is no way to sound ioy but by sincere and serious sorrow That which may 1. minister occasion vnto vs to consider seriously of the nature of sinne what miserie it hath brought in vpon all Adams posteritie For this sorrow is a simple that was not knowne in the world till man by eating of the forbidden fruit came to be acquainted with sinne It is a weed that sprung vp presently vpon our first parents transgression Thornes and thistles briers and brambles were before though not in that abundance that they now are this weed was not at all before The seed of it was sowen in the sinne of our first parents and to this day the world could neuer againe be rid of it It came in with sinne it will continue as long as sinne lasteth and it shall cease when sinne ceaseth but till then it shall not we shall neuer want matter of sorrow more or lesse so long as we liue here Yea sinne hath brought in such a necessitie of sorrowing that whereas it was a sinne for our first parents to haue sorrowed in Paradise yea or not to haue ioyed exceedingly in their then present happinesse now it is a sinne for the sonnes of Adam not to be sorrie hauing as they haue full oft iust occasion of sorrow And there is not nor can be any iust cause or occasion of sorrow but either sinne it selfe or the effects and fruits of it And therefore if naturally we abhorre griefe and shun sorrow let vs blame sinne let vs shun sinne let vs learne to abhorre sinne that hath giuen the cause of it That is the desperate disease that hath caused vs to stand in
to one that are I doubt not affected seriously with Iosephs Afflictions and will therfore I presume like well of the Argument therein dealt with and partly also as to one from whom I haue at diuers times receiued sundrie fauours and kindnesses my thankfulnesse for which I doe willingly take occasion hereby to acknowledge Wherewith concluding I leaue your Worship to Gods gratious protection and rest Your Worships to be commanded in the Lord THO. GATAKER A SMALL SPARKE towards the kindling of Sorrow for Sion AMOS 6.6 But they are not grieued for the affliction of IOSEPH THE Minister and Messenger of this Prophecie was Amos not the father of Esay as some of the Ancients haue thought Not their names onely in the originall but their descents also if the Iewish Rabbines report may be beleeued were diuers the one as they say of the race royall this other as himselfe confesseth a poore peasant neither a Prophet nor the sonne of a Prophet but a silly neat-herd and a plucker of sycomores till it pleased God extraordinarily to call him vnto that office Now this Amos though bred and brought vp at Tekoah in Iuda whither Amaziah therefore would haue him sent backe as a vagrant to the proper place of his abode yet was he sent by God as Hoshea and some others to the Ten Tribes to Israel but so as that in his Sermons he dealeth with either sometime with Iudah alone sometime with Israel or the Ten Tribes apart and sometime with all Israel ioyntly together That part of his Prophecie contained in this Chapter whereof my Text is a parcell is directed as to either so principally to Sion and Samaria the head-cities of either For that in them those were qui vt diuitijs sic vitijs primi fuere to vse Saluians words that were as formost in wealth so forwardest in wickednesse And from thence as from a Well-head was prophanenesse and naughtinesse deriued and diffused into all coasts and quarters of either Countrey according to that of Micah What is the wickednesse of Iacob but Samaria or what are the high-places of Iuda but Ierusalem For the distribution of it The Chapter consisteth of two parts There is 1. Propositio a generall proposition a woe to the secure ones in Sion and Samaria in the fore-front of it 2. Perpolitio a more particular explication thereof in the rest of the chapter And therein 1. Disceptatio a disceptation or debating with them concerning their sinnes 2. Denunciatio a denunciation or threatning of Gods iudgements against them for the same There is malum culpae in the one malum paenae in the other flagitium in the one and flagellum in the other Mans sinne in the one and Gods wrath in the other the practise of euill in the one and the punishment of euill in the other The sinnes that they are charged with in the former are foure 1. Their securitie They put the euill day farre from them when it was euen at the very doore with them 2. Their crueltie They draw vnto them or set them downe in the chaire of violence 3. Their riot and excesse They lie stretching themselues on their Iuory beds eat the fat lambes out of the fold and calues out of the stall vse all manner of varietie of musicke and melodie inuenting daily new meanes of mirth drinke their wine in deepe carousing cups and anoint themselues with the principall and pretiousest ointments 4. Their rechlesnesse like those of Noahs time they gaue themselues wholly to this voluptuous course of life and as they did nothing else so they minded nought else they had no regard at all vnto ought that from the hand of God either befell themselues or others And these sinnes are aggrauated 1. By the mercy and bounty of God toward them who had blessed them farre aboue other their neighbour nations 2. By the miserie and distressed estate of their poore brethren at that very time when they reuelled and rioted in that manner in the words of my Text. The Iudgements threatned in the latter part are likewise foure 1. Captiuitie and thraldome 2. Destruction of their Citie 3. Desolation by sword and plague 4. Ruine of houses as well great as small Which iudgements should be effected for those sinnes of theirs by a forraine Nation that should like a violent land-floud ouer-runne their whole Coâ—â—trey from Chamath to Shichor from North to South from the one end of it to the other Whence we might well collect these generall obseruations 1. Flagitium flagellum vt acus filum That Mans sinne and Gods wrath are as needle and thred the one maketh way for the other the one draweth on the other where the one goeth before there the other will come after euen as close as the crewell followeth vpon the needle or the shoe-thred vpon the bristle And it is a vaine thing therefore for sinners to flatter and sooth vp themselues and to blesse themselues in their sins to imagine that though they continue in the practise of sinne yet they may escape the iudgements due thereunto For euill shall pursue the wicked man to destruction it shall euen dogge him as the hound doth the Deere vnto death And we know that the iudgement of God is iust against those that doe such things Yea God hath threatned that he will shew no mercy to such as continue in their sinfull courses promising impunitie to themselues euen for this cause because they presume on his mercy 2. Ingentia beneficia ingentia flagitia ingentia supplicia That where God multiplieth his mercies and men multiplie their sinnes there God will multiplie their miseries And the greater blessings and fauours God hath vouchsafed any people or persons aboue others the greater iudgements of God shall second those blessings if the blessings be abused That which may well serue for a warning to vs that liue in this land whom God hath blessed abundantly with sundry speciall fauours aboue many round about vs that wee take heed how we abuse this his goodnesse and make this grace and fauour an occasion of wickednesse or wantonnesse lest as he hath heaped vpon vs blessings extraordinarily aboue others so he inflict also vpon vs iudgements extraordinarily aboue others and as he hath made vs mirrors of his mercy vnto others so he make vs spectacles also of his wrath 3. Certaeruinae praeuia est incuria That Rechlesnesse is an ordinary fore runner of ruine Men are neuer neerer ruine then when they least regard it neuer neerer falling then when they least feare it neuer lesse safe then when most secure neuer more secure vsually then when in least
need of and constraineth vs to swallow downe this vnpleasant potion which if we take not in willingly it will goe worse with vs. 2. Is it a sinne not to sorrow sometime and that in some sort proportionably to the occasion thereof giue vs Then what will become of those that are made all of mirth that are set alwayes vpon the merry pin that neuer knew what any sorrow meant vnlesse it were such as Ammons such as Ahabs when they are crossed in their corruptions curbed of their lewd courses or restrained of their wicked will As for that dolor secundum Deum that holy godly sauing sanctified sorrow that the Apostle commendeth and the Prophet here calleth for it is a meere stranger with them they cannot tell what it meaneth they were neuer acquainted with it Surely our Sauiour readeth such their destinie where he saith Woe be to you that now laugh for you shall waile and weepe When Gods seruants that now weepe shall reioyce such shall be confounded when they shall sing for ioy of heart such shall crie for sorrow of heart and shall houle for vexation of minde The mirth of such shall cease it shall be turned into mourning and their ioy shall end in griefe Yea such as Iob speaketh goe piping and dauncing to hell Not that ioy or mirth is simply euill or vtterly condemned Christianitie not admitteth only but requireth mirth many times yea to speake as the truth is none can truly and soundly be merry but such as are truly and sincerely religious none haue iust cause of mirth but they But this semblable tenor and constant carriage without any alteration at all either way howsoeuer things goe and whatsoeuer the occasions are is an euill signe and argueth a great want of that religious regard that ought to be in all those that professe the feare of God And yet is this a sinne too-too rife in these times and that euen among those that seeme best affected What cause hath euery one of vs giuen vs of griefe by our sinnes by the sinnes of the land we liue in by Gods iudgments in diuers kinds both abroad and at home And yet how few are they that take things to heart as they ought or as the occasions require How little griefe any where vnlesse it be worldly and carnall griefe such as that of the Israelites when they houled vpon their beds for their corne and their wine because they are abridged by occasion of such occurrents of their worldly profits or their wonted pleasures What shall we say of those that in a rebellious and preposterous manner bend themselues to a cleane contrary course then most of all giuing themselues to mirth and iollitie when most cause is giuen of mourning and griefe How neere God taketh to heart such prophane and irreligious carriage by the Prophet Esay himselfe sheweth when he saith Woe be to those that rise early in the morning to follow strong drinke and sit by it till night vntill the wine haue enflamed them That haue the Harpe and the Viole the Taber and the Pipe with wine that is all manner of musicke and mirth in their feasts but they regard not the act of God nor consider his handy-worke Therefore is my people led captiue because they haue no knowledge of these things and their honourable men are famished and their common people destroied with thirst Yea therefore hath hell enlarged her selfe and widened her mouth beyond all measure and their glorie and their multitude euen all those that make merrie so of what state or degree soeuer they are shall goe downe together thither And yet more pregnantly and more peremptorily In that day did the Lord God of hosts call to weeping and mourning and to cutting of haire and girding with sackcloth But there was nothing but mirth and iollitie slaying of oxen and killing of sheepe eating of flesh and drinking of wine Let vs eat and drinke say they to day for to morrow the Prophets say we shall die And it was spoken by the Lord of hosts himselfe in mine hearing Let me not liue if this impietie of yours be done away till you die for it It is an vsuall thing with the Lord when he will expresse his implacable wrath against some kinde of euill demeanure to say yea sometime to sweare it that no sacrifice shall serue for that sinne So speaketh the Apostle of totall apostasie ioyned with malicious opposition If men sinne wilfully after they haue acknowledged and vpon acknowledgement embraced the truth trampling vnder foot the Sonne of God and prophaning the bloud of the Testament and despighting the Spirit of grace there remaineth now no more sacrifice for sinne but a dreadfull expectation of vengeance and of a fierie rage that shall burne vp such opposites And so God sweareth of Elies house for the horrible sinnes of his sonnes Now therefore I haue sworne concerning the house of Eli that the impietie of Elies house shall not be expiated with sacrifice nor offring for euer but I will take vengeance on his house for euer and I will execute such fearfull iudgement in Israel that both the eares of euery one that heareth it shall tingle withall And in the like manner speaking by the Prophet of those that in the pride of their hearts and height of their prophanenesse will needs run a cleane contrary course to that which God calleth them vnto abandoning themselues wholly to rioting and reuelling when fasting and prayer and all manner of humiliation had much better beseemed them and the present state and condition of the times required it he professeth yea protesteth solemnly that he hath sworne by himselfe for there is the forme of an oath in the originall and it is a fearfull thing when God threatneth much more when he sweareth and voweth any mans destruction that this sinne of theirs shall not with any sacrifice whatsoeuer be expiated or done away to their dying day It is sinning with an high hand rather of pride then presumption in reproach of the Lord and contempt of his word and for such sinnes vnder the Law there was no sacrifice assigned as for other sins but the soule so sinning was to beare his iniquitie and to be cut off from among his people So desperate is the estate of such as will euen set themselues wilfully vnto a crosse course to that that in such cases God requireth of them 3. This may admonish vs to labour for and to learne spirituall wisdome whereby to discerne aright of the times and seasons when it is time for ioy and when time for griefe when it is time for mourning and when time for mirth when time to feast and when time to fast for there are due times of either And both ioy and griefe as fish and flesh is naught and vnfauourie when it commeth out of his
due season The one is wont to breed strange diseases in mens bodies the other argueth much to be amisse in mens soules and may be a meanes to bring downe Gods iudgements not vpon the persons only so affected but vpon the land also wherein they liue But what may some say then is a iust cause of sorrow I answer yea the Spirit of God answereth by the Prophet in this place As the transgressions of Iacob so the afflictions of Ioseph as not our owne sinnes alone but the sinnes also of others so not our owne crosses only but the calamities of others of our brethren especially after the faith And so we passe vnto a third obseruation to wit That it is the dutie and hath beene the practise and propertie of Gods people to take to heart the crosses and calamities of their brethren and to be affected with them as their owne Reioyce saith the Apostle with those that reioyce and weepe with those that weepe and be like affectioned one toward another In this kinde wee haue two notable examples the one of Daniel the other of Nehemie Of Daniel it is said that in the time of the Captiuitie though himselfe were highly aduanced by Nebuchadnezar and continued in that height of honour as well vnder his sonne Belshazzar as also vnder Darius as being the chiefe President then in the whole state yet vpon the consideration of that calamitie that his countrimen were then in and had beene a long time though himselfe were in some sort free from the same he mourned three whole weekes together and during all that time eat no pleasant meat nor came there a bit of flesh or a drop of wine within his mouth nor any ointment which was a thing ordinary and vsuall with them vpon his body And of Nehemie it is recorded that though he liued in Persia in Artaxerxes his Court being in high account with him as being seruant in ordinary and Cup-bearer to him that Kings themselues thought no disgrace to them to doe seruice vnto yâ—â— when he heard how crossely things went with his people in their owne Countrey it so affected him that as one oppressed with griefe as if his legs would not beare him he sate him downe and wept and fasted and praied and mourned diuers dayes together yea so great was his griefe that he could not conceale it but the heauinesse of his heart so discouered it selfe in his looke that the King himselfe could not but take notice of it And the reason why all Christians ought to be in the like manner affected 1. Christian charitie requireth it For Loue seeketh not her owne things but the things of others nor regardeth her owne estate but the estate of others of those especially that are of the familie of faith She counteth their thriuing her gaine their crosses her losse their disasters her affliction their mischiefes her miserie Like the woman of Canaan that cried to our Sauiour when her daughter was distracted Miserere mei Domine Lord haue mercy on me my daughter is miserably vexed with a Deuill Her daughters torture was her torment the childs maladie the mothers miserie she could not be well while her daughter was so ill she could haue no rest so long as her estate was so restlesse she was her selfe like a possessed person so long as the deuill was in her daughter 2. The consideration of our owne frailtie may enforce it All things saith Saloman come alike vnto all No man can say this or that I shall neuer endure That that befalleth one man may befall any man and much more then may that that befalleth many That that is their estate to day may be thine tomorrow No person or people haue any such armour of proofe as is affliction-free but that it may come home to them and pierce euen to the heart with them Bonus senex saith Bernard I haue knowne a good old man who when he heard of any that had committed some notorious offence was wont to say with himselfe I lle hodie ego cras This man is fallen to day and thus may I fall to morrow and so bewailed other mens slips and fals as his owne And the like aduice and that vpon the selfe-same ground doth the Apostle giue vs concerning the outward miseries and temporall afflictions of our distressed brethren Thinke on those saith he that are in bonds as if you were bound with them and those that are in affliction as if you were in their body say some that is in affliction with them but rather as being your selues also in the body not the body of Christ or the Church as some of which also anone but in the body of flesh and frailtie subiect to the like afflictions which you know not therefore how soone they may befall you 3. The neerenesse of coniunction that wee haue one with another doth necessarily exact it of vs. We are all members of one body And there is a naturall sympathie betweene the members of the same body being quickned all by the selfe-same soule Haue we an eye to Christ our head Though our head be in heauen in happinesse and his body here on earth yet hath he a sense of those infirmities that his body is here annoied with Though he be free from all passion yet is he not without compassion though he feele nothing himselfe yet hath he still a fellow-feeling of those miseries and distresses that his limmes here endure Marke his speech to Paul or to Saul rather Cur me persequeris Why doest thou persecute me and I am Iesus whom thou persecutest When men saith Augustine stand thicke together in a throng and one chance to tread on anothers heeles or toes Cur me calcas cur me comprimis Why doest thou kicke me or tread on me saith the one to the other It is the toe or the heele on the foot that is trodden on kickt or hurt And the toe is farre enough from the tongue or the heele from the head And yet when the toe or the heele is hurt the tongue in the head speaketh and complaineth as if it selfe were trodden on Such a fellow-feeling there is betweene the one and the other that the one suffereth in the other and therefore the one speaketh for the other and complaineth of the wrong sustained by the other as done to it selfe In like manner here Saul spurneth against and treadeth vpon Christs feet here on earth and Christ their head crieth from heauen to him Saul why doest thou hurt me Christ speaketh for them because Christ suffereth in them I was hungry saith hee I was thirsty I was naked I was sicke I was harbourlesse I was imprisoned One Augustinus de Roma was censured in the Councell of Basile for affirming that Christ was maximus peccatorum the
Iosephs afflictions A signe thou art but a sorie Christian whosoeuer thou art that so speakest or thinkest that no more regardest Christs cause a sory seruant of God that no more regardest his glory no liuing limbe of Christs mysticall bodie that aâ—t no more mooued with the miseries of thy fellow-members But farre bee it from any of vs to bee thus minded or to entertaine any the least cogitation in this kinde If there be then at the present so iust so great cause of griefe vnto vs as any one that hath but halfe an eye may easily soone see in regard of the distressed estate of our brethren abroade It standeth vs vpon to take heed then that we stand not guiltie of that sinne that the Prophet complaineth of in this people in not being so affected as we ought to be therewith because we sit in quiet and at ease our selues heere at home For if the report of their calamities moue vs no more then they haue done many hitherto wee may iustly feare lest as God presently after threatneth this people he cause the scourge to come in among vs that is as yet but shaken at vs and to passe thorow vs like a land-stood that beareth all away before it and so that deluge wholly ouer-whelme vs that is in part broken in vpon them But what is then to be done or whereby must we shew that we are vnfainedly affected with the afflictions of Ioseph To this I answer 1. Wee should take some time amids our affaires and delights to consider seriously of the troubles and calamities of our distressed brethren abroad Let them not be out of mind because they are out of sight with vs. Neither let our profits and pleasures the pursuit of the one or enioyment of the other so wholly take vs vp and possesse vs as they did this people but that wee set some time apart to meditate on their miseries that may whet vp our affections to compassion and commiseration toward them Let vs make their case our owne and consider with our selues what a wofull estate we would deeme our selues to be in were it with vs as it is with them surprised by an enemie restrained of their libertie that libertie especially that a Christian should esteeme aboue all other of Gods solemne and sincere seruice and the ministery of his word the chiefe food of their soules enforced to swears to a foraine Prince exposed to the might and malice the insolencies and outrages of those that be so euill affected to them and to the truth professed by them that they hold them no better then dogges worse then Turkes or Iewes damned Heretikes cursed caytifes vnworthy to liue on Gods ground fit for nothing but fire and fagot Blessed are they saith the Psalmist that consider of the distressed estate of their poore brethren the Lord will deliuer them in the time of their trouble 2. Wee should humble our selues in the sight of God and repent vs of our sinnes as well hidden and secret as open and notorious that they may not stand in the way to hinder the prosperous successe of Gods cause or bee in part a meanes of the continuance of those euils as wee shewed before that they might be that are at the present on any part of Gods Church Doe as beasts in a teame if one of them be lashed at all the rest straine together and striue to draw away with it Yea repent we of our sinnes that we may be the fitter and better able effectually to intercede for them and to preuaile with God in their behalfe Considering that it is a meanes rather to incense further then to pacifie the wrath of the offended when one commeth to intreat for another whom hee is angry with otherwise Let vs first therefore search our wayes and reforme our liues and then may wee with better confidence and assurance of successe lift vp our hearts and our hands vnto God in heauen in behalfe of his poore seruants distressed heere on earth 3. Wee should striue by prayer to God for them as they did for Peter when he was imprisoned and looked euery houre to go the same way that Iames went as Paul requireth the Thessalonians to doe in his behalfe that he might be deliuered from wicked and vnreasonable persons Yea as the same Apostle requesteth the Romans we should rouse vp our selues and wrestle with God by earnestnesse of suit and supplication of prayers and teares to him as Iacob that would not let the Angell goe till he had wrung a blessing from him as the woman of Canaan that would take no nay that would not be answered till shee had obtained her suit in her daughters deliuery as the poore Widow in the Parable that by meere importunitie enduced or enforced rather the vniust Iudge at length to do her right and to auenge her of her aduersarie So Tertullian describeth the manner of the Christians of his time in the like cases We beset God saith he as it were by troopes we offer violence vnto him but such as hee well liketh of wee poure foâ—rth our prayers we send vp our cries we rap at heauen gate wee wrest and wring mercy and grace out of Gods hands 4. We should shew our compassion towards them by being forward according to our ability to helpe and releeue them Let vs loue saith the Apostle not in word and tongue but in deed and truth Else If any man haue this worlds good and see his brother to be in need and shauâ—â—â— vp his bowels yea or his purse either against him for if the one be not shut the other will soone open there dwelleth no loue of God in that man That loue that is in tongue onely is not in truth And what auaileth it saith Iames if when a brother or a sister wants meat or apparell you wish them warmth and food their belly-full but you giue them nothing of that that they stand in neede of What are they the better for your good wishes No our brethren are not of the Chamoeleon kind to liue with Ephrain vpon winde to bee fed with faire words We must goe further then so if we wil shew our sorrow for them to be sincere Let mine out-casts Moab dwell with thee doe thou shelter mine exiles from the face of the Spoyler Yee inhabitants of Tensâ—â— bring foorth water for the thirstie and supply those that fly with bread For they fly poore soules from the sword from the drawne sword and from the bent bow and from the extremitie of warre And for those that abide abroad still in distresse doe as they did at Antioch when a generall deâ—th was foretold The Disciples euery man according to his abilitie resolued to send succour to the brethren in Iewry which they did also out of hand accordingly by the hands of Barnabaâ— and Saul