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¶ A Sermon preached in Christes Hospitall at London. PSALME. XLI. ¶ Blessed is he that considereth the poore and needy, the Lord shall deliuer hym in the tyme of trouble.
¶ A Sermon preached in Christ's Hospital At London. PSALM. XLI. ¶ Blessed is he that Considereth the poor and needy, the Lord shall deliver him in the time of trouble.
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FOr as muche as God hath placed hys Children here in thys world for the triall of their patience, and proofe of fayth:
FOr as much as God hath placed his Children Here in this world for the trial of their patience, and proof of faith:
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and for thys cause hath mixed the poore with the ritch, placing some in pouerty, not that he could not make them ritche,
and for this cause hath mixed the poor with the rich, placing Some in poverty, not that he could not make them rich,
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but geuing them pouerty to trye their pacience, & enritching other some, not that they should trust in their ritches,
but giving them poverty to try their patience, & enriching other Some, not that they should trust in their riches,
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as by hys Prophet he saith:
as by his Prophet he Says:
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If ritches rise, set not thy hart theron, but geuyng them ritches to trye their fayth whether they wyll serus God through and by faith that woorketh by loue,
If riches rise, Set not thy heart theron, but giving them riches to try their faith whither they will Serus God through and by faith that worketh by love,
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or els serue Mammon, by keeping of him in secret, knowing also the iustifiyng faith as S. Paul sayth, is that that worketh by loue.
or Else serve Mammon, by keeping of him in secret, knowing also the justifying faith as S. Paul say, is that that works by love.
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Which loue is especially expressed in ministering to the necessity of the Saints, and our poore brethren as the same Paule affirmeth.
Which love is especially expressed in ministering to the necessity of the Saints, and our poor brothers as the same Paul Affirmeth.
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Therefore also doth Dauid, for his part by these wordes as much as he can, trauel to bring vs to that purpose of faith, to shaw our loue to the poore when in these wordes he saith:
Therefore also does David, for his part by these words as much as he can, travel to bring us to that purpose of faith, to shaw our love to the poor when in these words he Says:
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Blessed is he that considereth the poore and the needy.
Blessed is he that Considereth the poor and the needy.
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As the tree is knowen to be good or bad by none other waies then by his fruites:
As the tree is known to be good or bad by none other ways then by his fruits:
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so the faithfull, not by his wordes, but by his exercises is knowen, in beleuing and woorkyng the thinges that belong to faith. Therefore our Sauiour saith:
so the faithful, not by his words, but by his exercises is known, in believing and working the things that belong to faith. Therefore our Saviour Says:
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Not al that say Lord, but they that do the wyl of my Father, who willeth amongst many thinges that this should be one,
Not all that say Lord, but they that do the will of my Father, who wills among many things that this should be one,
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namely to consider the poore and the néedy.
namely to Consider the poor and the needy.
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For us the vnsauery salte that looseth his saltnes, is not fyt to season, but to be cast as reprobate and nought in the hye wayes, to be trode vnder foote:
For us the unsavoury salt that loses his saltness, is not fit to season, but to be cast as Reprobate and nought in the high ways, to be trodden under foot:
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so is that faith dead, that hath no exercises in the way of loue, to remēber the poore, as James saith:
so is that faith dead, that hath no exercises in the Way of love, to Remember the poor, as James Says:
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Faith if it haue not her exercises in her self, the is dead.
Faith if it have not her exercises in her self, the is dead.
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I speake not this, as if a man should suppose, that he that wanting faith that teacheth to worke cannot be iustified, hauing the same faith now geuen, that hereafter wold work, I speak not this, as if a man should suppose, that he that wanting faith that Teaches to work cannot be justified, having the same faith now given, that hereafter would work,
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as we see in children that haue not wrought, yet iustified by faith that is lyuely in them,
as we see in children that have not wrought, yet justified by faith that is lively in them,
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and would haue wrought if they had lyued.
and would have wrought if they had lived.
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As also in the théefe that neuer wrought, be cause he wanted that faith by which now he is iustified, wherby he would haue wrought if he had lyued.
As also in the thief that never wrought, be cause he wanted that faith by which now he is justified, whereby he would have wrought if he had lived.
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Therefore doth faith onely iustifie in them that are preuented, that they cannot worke according to the same,
Therefore does faith only justify in them that Are prevented, that they cannot work according to the same,
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& therefore Grace maketh them frée.
& Therefore Grace makes them free.
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But to others that haue time, and therin also the iustifiyng fayth, they haue the frutes of the same.
But to Others that have time, and therein also the justifying faith, they have the fruits of the same.
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Neither do I speake thus, as if God nedeth our workes or giftes, who geueth vnto vs first,
Neither do I speak thus, as if God needeth our works or Gifts, who Giveth unto us First,
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and that with plenty, and casteth no mā in the téeth, nor I speake not to the end that we should so worke,
and that with plenty, and Cast no man in the tooth, nor I speak not to the end that we should so work,
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as to thinke our selues iustified therin, beyng as our Maister sayth, vnprofitable seruantes, when we haue done all we can do, geuing out nothing,
as to think our selves justified therein, being as our Master say, unprofitable Servants, when we have done all we can do, giving out nothing,
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but what we haue receiued, as S. Paul saith.
but what we have received, as S. Paul Says.
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But this exercise of faith to geue to the poore, is required of vs to satisfie our bounden deutye, not for merite,
But this exercise of faith to give to the poor, is required of us to satisfy our bounden duty, not for merit,
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but in dutie, because the poore are left amongst vs for this cause as Christ saith:
but in duty, Because the poor Are left among us for this cause as christ Says:
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Ye shall haue the poore alwayes with you. Which poore for vs, as the ritch for them are left, wherof S. Augustine faith:
You shall have the poor always with you. Which poor for us, as the rich for them Are left, whereof S. Augustine faith:
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Propter diuites sunt pauperes, that is, the poore are for the ritch mans sake, which are to be considered as poore and needye, Propter diuites sunt Paupers, that is, the poor Are for the rich men sake, which Are to be considered as poor and needy,
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euen as Dauid deth teach vs well.
even as David death teach us well.
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But to ariue to my purpose, these wordes of the Prophet contain two profitable notes The first to teach vs to respect the poore and needy, as becommeth the faithfull.
But to arrive to my purpose, these words of the Prophet contain two profitable notes The First to teach us to respect the poor and needy, as becomes the faithful.
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Secondly to consider the promise that is annexed therto. And of these I wyl speake by Gods grace seuerally.
Secondly to Consider the promise that is annexed thereto. And of these I will speak by God's grace severally.
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First, concernyng the respect and care of the poore, al be it that Dauid doth note it wel in this Psalme,
First, Concerning the respect and care of the poor, all be it that David does note it well in this Psalm,
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yet to the better satisfying of so necessarye a deutye, that by the mouth of many witnesses we maye the more spéedely be brought to the credite of the same, let vs heare the course of the scriptures,
yet to the better satisfying of so necessary a duty, that by the Mouth of many Witnesses we may the more speedily be brought to the credit of the same, let us hear the course of the Scriptures,
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and learne our dutye forth of them. How earnestlye doth God call vpon vs to remēber the poore by his seruant Salomen,
and Learn our duty forth of them. How earnestly does God call upon us to Remember the poor by his servant Salomen,
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as we reade in the Prouerbes wher he saith He that despyseth his neyghbour, synneth against hys Maker,
as we read in the Proverbs where he Says He that despiseth his neighbour, Sinneth against his Maker,
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but he that hath pyty on the poore, hee shall be blessed.
but he that hath pyty on the poor, he shall be blessed.
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He woulde not haue vs hard harted agaynste the poore & our fellow seruauntes, to saye to them:
He would not have us hard hearted against the poor & our fellow Servants, to say to them:
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Go thy way thou straunger, God send thee thou straunger meate, drinke and clothing as Syra••e saith.
Go thy Way thou stranger, God send thee thou stranger meat, drink and clothing as Syra••e Says.
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Nor •e would not haue vs to be disquieted with the crye of the poore, to stop our eares against them, and therefore sayth:
Nor •e would not have us to be disquieted with the cry of the poor, to stop our ears against them, and Therefore say:
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He that stoppeth his eare at the crye of the poore, shall cry him selfe and not be hearde.
He that stoppeth his ear At the cry of the poor, shall cry him self and not be heard.
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Nor he suffreth vs not to be careles of their state, being at ease our selues,
Nor he suffers us not to be careless of their state, being At ease our selves,
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as that Glutton was mētioned in the Gospel, but as Dauid his father willeth the poore to be considered, so he concludeth saying:
as that Glutton was mentioned in the Gospel, but as David his father wills the poor to be considered, so he Concludeth saying:
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the bread of the poore is in the waies of the ritch, he that keepeth it from them, is a man of bloud.
the bred of the poor is in the ways of the rich, he that Keepeth it from them, is a man of blood.
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Toby being a good instrument of God, and in this matter worthye to be beleued in hys counsell, who as he wel considered the poore in feeding of the liuing,
Toby being a good Instrument of God, and in this matter worthy to be believed in his counsel, who as he well considered the poor in feeding of the living,
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and burying the dead with his own labour and cost, so he teacheth others the same practise of duty whē he saith Be mercyfull after thy power,
and burying the dead with his own labour and cost, so he Teaches Others the same practice of duty when he Says Be merciful After thy power,
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if thou haue much, geue plenteouslye, if thou haue lyttle, do thy diligence gladly to geue of that little.
if thou have much, give plenteously, if thou have little, do thy diligence gladly to give of that little.
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For as God needeth not the gift, but requireth the dutye:
For as God needs not the gift, but requires the duty:
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so Toby, not for the qualitie of the gift to be wayed, but in the quality of the minde of him that geueth, teacheth vs to geue somewhat, be it little or much,
so Toby, not for the quality of the gift to be weighed, but in the quality of the mind of him that Giveth, Teaches us to give somewhat, be it little or much,
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euen as S Ambrose also teacheth: Non solum queritur quantum datur, sed de quanto & quanto animo. That is:
even as S Ambrose also Teaches: Non solum queritur quantum datur, sed de quanto & quanto animo. That is:
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It is not onelye required how much is geuē, but out of how much and with what mynde, not to be praysed for the greatnes, in that we geue not so much as we receiued,
It is not only required how much is given, but out of how much and with what mind, not to be praised for the greatness, in that we give not so much as we received,
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for what geuest thou that thou hast not receaued? Nor for the aboundance, because we haue more then néedeth,
for what givest thou that thou hast not received? Nor for the abundance, Because we have more then needeth,
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but for duty requiring the same, we must of necessitie geue.
but for duty requiring the same, we must of necessity give.
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And therfore as in substance God hath blessed vs with the most, so we must study to geue the more, not that God is pleased with summes,
And Therefore as in substance God hath blessed us with the most, so we must study to give the more, not that God is pleased with sums,
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as though therby we should thinke our selues iustified, but to discharge our stuardships of that we haue receiued, accordyng to the saying of s.
as though thereby we should think our selves justified, but to discharge our stuardships of that we have received, according to the saying of s.
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Paul writing to Timothe, Charge them that ar ritch in this world, that they be ready to gyue,
Paul writing to Timothy, Charge them that Are rich in this world, that they be ready to gyve,
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and glad to distribute, laying vp in store a good foūdation for them selues against y• time to come, that they may attaine eternall life.
and glad to distribute, laying up in store a good Foundation for them selves against y• time to come, that they may attain Eternal life.
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Vnto whose wordes we may fitly for our comfort and erudition ioyn Sirackes saying:
Unto whose words we may fitly for our Comfort and erudition join Sirackes saying:
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Reach forth thy hand vnto the poore, that thy mercy and blessing may be made perfect.
Reach forth thy hand unto the poor, that thy mercy and blessing may be made perfect.
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Also the Prophet Esay speaking vnto vs in the word of the Lord, amongst many wholesome and necessary lessons forgetteth not to put vs in mynde of our duty to the poore,
Also the Prophet Isaiah speaking unto us in the word of the Lord, among many wholesome and necessary Lessons forgetteth not to put us in mind of our duty to the poor,
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because it is a pleasant thing to the Lord, and a fruit of our faith, and a token of Christianty. Therefore first he saith:
Because it is a pleasant thing to the Lord, and a fruit of our faith, and a token of Christianity. Therefore First he Says:
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When thou seest a naked man, couer him, and see thou despise not thine own flesh.
When thou See a naked man, cover him, and see thou despise not thine own Flesh.
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And after in the same place he saith: Breake thy bread vnto the hūgry, and neuer turn thy face from any poore man,
And After in the same place he Says: Break thy bred unto the hungry, and never turn thy face from any poor man,
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and so the face of the Lord shall not be turned from thee. And againe a litle after in the same chapter he saith:
and so the face of the Lord shall not be turned from thee. And again a little After in the same chapter he Says:
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Sée the nedy and the straūger brought into thy house.
See the needy and the stranger brought into thy house.
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Surely in deede howsoeuer wilful affection & vaine pleasure leadeth vs, we ought not to be vnmindful of our brethren the poore members of Christ, seing that besides our duty,
Surely in deed howsoever wilful affection & vain pleasure leads us, we ought not to be unmindful of our brothers the poor members of christ, sing that beside our duty,
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euen our excesse would content their néede, & our wast serue their lack.
even our excess would content their need, & our waste serve their lack.
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So that if at any time God hath geuen vnto vs aboūdantly, which we waste in superfluitie, that should be the portion of the poore.
So that if At any time God hath given unto us abundantly, which we waste in superfluity, that should be the portion of the poor.
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And for this cause we do not so, Basil chargeth vs with wast that we shal surely answer. He saith:
And for this cause we do not so, Basil charges us with waste that we shall surely answer. He Says:
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Nonne spoliatores qui dispensanda suscepisti tanquā propria reputādo? Est enim panis famelici quem tu tenes, nudi tunica quem in cōclaui reseras, discalsiati calcei que penes te ma rcescunt, in digentis aurum quod tu possides in humatū. That is to say:Nonne spoliatores qui dispensanda suscepisti tanquā propria reputādo? Est enim Paris famelici Whom tu tenes, nudi tunica Whom in cōclaui reseras, discalsiati Calcei que penes te ma rcescunt, in digentis aurum quod tu possides in humatū. That is to say:
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Art not thou a spoyler in taking to dispence an other mans substaunce, and then to recken it as thine own? For it is the bread of the hūgry which thou retainest, the coate of the naked that thou lockest in thy wardrope, the shooes of the barefoote that lie m•wloyng and drying by thee, the néedyes g•ld that lyeth cankred and buried by thee.
Art not thou a spoiler in taking to dispense an other men substance, and then to reckon it as thine own? For it is the bred of the hungry which thou retainest, the coat of the naked that thou lockest in thy wardrobe, the shoes of the barefoot that lie m•wloyng and drying by thee, the néedyes g•ld that lies cankered and buried by thee.
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Which sentencs of Basill, as it teacheth the liberalitie that is due for the poore,
Which sentencs of Basil, as it Teaches the liberality that is due for the poor,
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so it blameth the careles that accompt al to be their own, keping to them selues more then sufficient.
so it blameth the careless that account all to be their own, keeping to them selves more then sufficient.
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That at the last day the Mite in the croms, the Mothes in the garments, and the rust in the gold maye freate them lyke cankers, as James doth protest.
That At the last day the Mite in the croms, the Moths in the garments, and the rust in the gold may freate them like cankers, as James does protest.
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Therfore the hard harted ritch that respect not the poore, and yet wyl be accompted the louers of God, ar reproued by the Apostle s. John, who saith: Therefore the hard hearted rich that respect not the poor, and yet will be accounted the lovers of God, Are reproved by the Apostle s. John, who Says:
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He that hath this worldes ritches, and seeth his brother to haue neede, and yet shutteth vp the bowels of mercy frō him,
He that hath this world's riches, and sees his brother to have need, and yet shutteth up the bowels of mercy from him,
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how doth the loue of God dwel in him? And therfore they that bragge of the loue of God, who they neuer saw with bodely eyes, let them shew some compassion to the néedy members of Christ, whom dayly they see.
how does the love of God dwell in him? And Therefore they that brag of the love of God, who they never saw with bodily eyes, let them show Some compassion to the needy members of christ, whom daily they see.
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Other wise such careles may boast of Christian••ie, but the fruites therof he hath not. He may brag of •aith, but he wāteth that which worketh by loue.
Other wise such careless may boast of Christian••ie, but the fruits thereof he hath not. He may brag of •aith, but he Wants that which works by love.
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For the amendemēt wher of let all that haue and may well spare, not respecting their fansies,
For the amendment where of let all that have and may well spare, not respecting their fancies,
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but cōst dering their duty, harken to the wordes of Syrache: Let euery man dele according to compassion and mercy with his brother.
but constant dering their duty, harken to the words of Syrach: Let every man deal according to compassion and mercy with his brother.
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For be it knowen to all, that as to steale from them that rightly posses their goodes, is criminal,
For be it known to all, that as to steal from them that rightly poss their goods, is criminal,
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and a matter gilty before God, reputed to be sinne:
and a matter guilty before God, reputed to be sin:
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so it is no lesse but equal synne, to keepe from them that lack, being poore and nedy, as Ambrose saith wel:
so it is no less but equal sin, to keep from them that lack, being poor and needy, as Ambrose Says well:
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Non minoris est criminis habenti tollere, quam cum possis indigentibus denegare. Non minoris est Criminis Habenti tollere, quam cum possis indigentibus denegare.
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It is no lesse synne (saith he) to take from him that rightly possesseth,
It is no less sin (Says he) to take from him that rightly Possesses,
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then not to geue to him that lacketh, when thou art able For the right ritch man that dulye deserueth that name, is not knowen by his possession, his gorgeous fare and costly house, his great palace, his Jewels and gold,
then not to give to him that lacketh, when thou art able For the right rich man that duly deserves that name, is not known by his possession, his gorgeous fare and costly house, his great palace, his Jewels and gold,
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but by confidering the poore and needy, wherof S Au••ine saith thus: Diuites aliorum paupertate probantur. That is to say:
but by considering the poor and needy, whereof S Au••ine Says thus: Diuites Aliorum paupertate probantur. That is to say:
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the ritch are proued by the pouerty of others.
the rich Are proved by the poverty of Others.
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So that styll and alwaies the scriptures & Fathers prescribe not an indifferancie, but a necessitie, not at pleasure,
So that still and always the Scriptures & Father's prescribe not an indifferancie, but a necessity, not At pleasure,
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but vpon dutye, that the poore and needy should be considered.
but upon duty, that the poor and needy should be considered.
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Where is that large liberalitie that in our Fathers was sene much, though to an euyll purpose then applied,
Where is that large liberality that in our Father's was seen much, though to an evil purpose then applied,
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as therby seeking their saluation, may now be bestowed to a better vse, that is, to foster and fede the poore members of christ.
as thereby seeking their salvation, may now be bestowed to a better use, that is, to foster and fede the poor members of Christ.
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The world is as great as euer it was, the people as ritch, but not so liberal, our knowledge more,
The world is as great as ever it was, the people as rich, but not so liberal, our knowledge more,
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but in thys poynt we be wylful ignorant.
but in this point we be wilful ignorant.
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For looke what wastfully our fathers as fooles did lay forth and bestow vpon shameles friers that neuer were full,
For look what wastefully our Father's as Fools did lay forth and bestow upon shameless Friars that never were full,
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and fat bellyed Moonkes whose bellyes were their gods, that now our Nigards can not lay foorth, distrustyng their states,
and fat bellied Monks whose bellies were their God's, that now our Niggards can not lay forth, distrusting their states,
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least they should beg (say they) before we dye, distrusting the prouidence of God, that blesseth their store.
lest they should beg (say they) before we die, distrusting the providence of God, that Blesses their store.
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Wheras in dede as Seneca saith Nemo tam pauper viuit, quā nascitur & mo ritur. That is:
Whereas in deed as Senecca Says Nemo tam pauper viuit, quā nascitur & more ritur. That is:
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No man lyueth so poore, as he his borne, and shall dye.
No man liveth so poor, as he his born, and shall die.
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The extorcioner can spare nought to the poore, for ioynyng house to house, with a cursi• to the same,
The extortioner can spare nought to the poor, for joining house to house, with a cursi• to the same,
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as Esay saith, doing no good to the poore, except it be to cast them forth a doores.
as Isaiah Says, doing no good to the poor, except it be to cast them forth a doors.
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The pride of apparel maketh vs forget the patched poore, and our dainty soft lodgyng, their hard couc•es and straw.
The pride of apparel makes us forget the patched poor, and our dainty soft lodging, their hard couc•es and straw.
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Where is the plentye of gold that garnished y• erronious church, the siluer & iewels that so largely was geuen forth to stockes & stones, the cloth that cloathed the Pylgrime god that felt no colde, the stocke that bought the candels to set before them, that had eyes and yet saw nought? Were ye so plentifull about such pel•e,
Where is the plenty of gold that garnished y• erroneous Church, the silver & Jewels that so largely was given forth to stocks & stones, the cloth that clothed the Pilgrim god that felt no cold, the stock that bought the Candles to Set before them, that had eyes and yet saw nought? Were you so plentiful about such pel•e,
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and wil ye geue nothing to poore Jesus Christ? Well, ye make a scorne of the poore & needy, the poore now perisheth by the ritch, and no man considereth it.
and will you give nothing to poor jesus christ? Well, you make a scorn of the poor & needy, the poor now Perishes by the rich, and no man Considereth it.
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Is this the life of Christians? Is this the fruite of our Gospell? Is this the mercye that we learne by the woord?
Is this the life of Christians? Is this the fruit of our Gospel? Is this the mercy that we Learn by the word?
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Well then awake from your sléepy securitie, consider your duties towards the poore, stretch forth your niggard handes that presseth downe your mucke,
Well then awake from your sleepy security, Consider your duties towards the poor, stretch forth your niggard hands that Presseth down your muck,
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and harken to Syrache, who lyke a good Father teacheth thée as hys sonne saying:
and harken to Syrach, who like a good Father Teaches thee as his son saying:
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My sonne, suffer not the poore to want the thinges necessary for to sustaine hys lyfe,
My son, suffer not the poor to want the things necessary for to sustain his life,
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and be not thou hard against the poore. Contemne not the hungry, and greue not the pore in his pouerty.
and be not thou hard against the poor. Contemn not the hungry, and grieve not the poor in his poverty.
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Adde not affliction to the afflicted in hart, and deferrs not to confer thy benefite on the poore.
Add not affliction to the afflicted in heart, and defers not to confer thy benefit on the poor.
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Refuse not the voyce of the selly and simple, and turne not thy face from the poore.
Refuse not the voice of the selly and simple, and turn not thy face from the poor.
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Cast not thyne eye• from the miserable, least he haue cause to accuse thee. Thus at length doth Syraehe counsell, but we are negligent to heare the same.
Cast not thine eye• from the miserable, lest he have cause to accuse thee. Thus At length does Syraehe counsel, but we Are negligent to hear the same.
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Heare we may, but credite thereto is small.
Hear we may, but credit thereto is small.
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Then cōsider, as the benefit is great wher with God recompenceth the mercyfull, so is the iustice very sharpe in condempnyng the hard harted,
Then Consider, as the benefit is great where with God recompenseth the merciful, so is the Justice very sharp in condemning the hard hearted,
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as in that conclusion the same Syrache saith:
as in that conclusion the same Syrach Says:
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For if thou be careles of the poore, saint and needy poore that calleth on thee, he that made him shal heare his praier whē with a troubled hart he sha• accuse thée.
For if thou be careless of the poor, saint and needy poor that calls on thee, he that made him shall hear his prayer when with a troubled heart he sha• accuse thee.
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Then geue, and geue gladly, geue and geue largelye, for the bread that is geuen wyth a grudgiug hart, is called stony bread,
Then give, and give gladly, give and give largely, for the bred that is given with a grudgiug heart, is called stony bred,
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as Seneca saith, reporting the wordes of Fabius Verecosus, which are these: Beneficium ab homine duro aspere datum, panis lapidosus est Esurienti accipere cum sit necessariū est tamen acerbus panis. That is to say:
as Senecca Says, reporting the words of Fabius Verecosus, which Are these: Beneficium ab homine duro aspere datum, Paris lapidosus est Esurienti accipere cum sit necessariū est tamen acerbus Paris. That is to say:
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the benefite hardly geuen of a harde man, is stony breade, being then necessary for the poore to take it,
the benefit hardly given of a harden man, is stony bread, being then necessary for the poor to take it,
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because of his hunger, yet notwithstanding it is but sower bread.
Because of his hunger, yet notwithstanding it is but sour bred.
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Such a geuer in my counsel is next cousin to Sathan, for be gaue Christ stones in stoode of bread,
Such a giver in my counsel is next Cousin to Sathan, for be gave christ stones in stood of bred,
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but this man geueth the Christian stony bread,
but this man Giveth the Christian stony bred,
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Therfore ye that haue it, be not vnmyndful of the poore I pray you, and agayne geue eare to Syrach, for thus he doth teach:
Therefore you that have it, be not vnmyndful of the poor I pray you, and again give ear to Sirach, for thus he does teach:
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Lay vp thy almes in the handes of the poore, and know that what thou keepest, in the end thou shalt onelye leese,
Lay up thy alms in the hands of the poor, and know that what thou Keepest, in the end thou shalt only lose,
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but that that thou geuest, shalbe as a purs about thy necke, as the same wise man saith:
but that that thou givest, shall as a purs about thy neck, as the same wise man Says:
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For as this life waxeth old and our daies passe away, so shal this vayne pelfe passe away from vs,
For as this life Waxes old and our days pass away, so shall this vain pelf pass away from us,
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neither shal riches helpe in the daye of vengeaunce, but the corruption abideth which freateth like a canker.
neither shall riches help in the day of vengeance, but the corruption Abideth which freateth like a canker.
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Then what shal it profit to get all the world? and when the world forsaketh vs, that shall be most against vs, that best we loued being in the world.
Then what shall it profit to get all the world? and when the world Forsaketh us, that shall be most against us, that best we loved being in the world.
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Then in satisfiyng our duty to geue to the poore, is better then to kéepe to our selues the flitting mucke,
Then in satisfying our duty to give to the poor, is better then to keep to our selves the flitting muck,
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euen as Lactansius doth teach vs:
even as Lactantius does teach us:
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Vnusquis { que } potiorem animam suam inducet, quam bona ista fallacia quorum incerta & caduca est possessio migrant enim multo velocius quam intrauerant & licet vs { que } ad vltimum hijs frui liceat alijs tamen relinquende sunt. That is to say:Vnusquis { que } potiorem animam suam inducet, quam Bona ista Fallacy quorum Incerta & Caduca est possessio migrant enim Much velocius quam intrauerant & licet us { que } ad vltimum hijs frui liceat Alijs tamen relinquende sunt. That is to say:
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Let euery man perswade him selfe, that his soule is better then these subtill ritches, the pessession whereof is variable and vncertaine,
Let every man persuade him self, that his soul is better then these subtle riches, the pessession whereof is variable and uncertain,
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for they passe from vs muche more swiftl y, then they came to vs, and albeit we haue the vse of them euen til the last day,
for they pass from us much more swiftl y, then they Come to us, and albeit we have the use of them even till the last day,
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yet at the length we must leaue them to others. Then I pray thee ay them forth for the profit of your brethren.
yet At the length we must leave them to Others. Then I pray thee ay them forth for the profit of your brothers.
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Learne to forsake them, before they forsake you. Learne the wise counsell of our Sauiour Christ:
Learn to forsake them, before they forsake you. Learn the wise counsel of our Saviour christ:
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Make thee friendes of the wicked Mammon.
Make thee Friends of the wicked Mammon.
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It is maruail to heare how plentifully the Scriptures commaund vs to be mindfull of the poore, besides that that already hath bene alledged. It is marvel to hear how plentifully the Scriptures command us to be mindful of the poor, beside that that already hath be alleged.
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As in the Prouerbes the wise man saith: Hee that hath pity on the poors, leandeth to the Lord.
As in the Proverbs the wise man Says: He that hath pity on the poors, leandeth to the Lord.
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And Dauid in the Psalme desireth to delyuer the needy from the hand of the synner. And Christ saith:
And David in the Psalm Desires to deliver the needy from the hand of the sinner. And christ Says:
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I was hungry, and ye gaue me meate. &c. But how slacke all states are in satisfiyng this duty, with griefe I speake it,
I was hungry, and you gave me meat. etc. But how slack all states Are in satisfying this duty, with grief I speak it,
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& with dread for their negligence they shall heare and seele it, when it shall be to late for men to dissemble their state.
& with dread for their negligence they shall hear and seel it, when it shall be to late for men to dissemble their state.
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Yet ye geue not, and why so? Not because ye haue not wherof ye may geue,
Yet you give not, and why so? Not Because you have not whereof you may give,
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but because ye wil not let go from you that you may well spare. Power wanteth good wyll that should be adioyned vnto him.
but Because you will not let go from you that you may well spare. Power Wants good will that should be adjoined unto him.
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The purs is able, but the hart is not franke.
The purs is able, but the heart is not frank.
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Needy niggardy causeth many to profes such a needeles necessity, that that is kept from the poore, that profuse prodigality wilfully doth waste.
Needy niggardy Causes many to profess such a needless necessity, that that is kept from the poor, that profuse prodigality wilfully does waste.
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Many are good to the poore, as we commonly saye, but they will geue them nought,
Many Are good to the poor, as we commonly say, but they will give them nought,
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then I say great boast, and small roast maketh vnsauerye mouthes. Yet if wordes wil do any good, they shall not want.
then I say great boast, and small roast makes vnsauerye mouths. Yet if words will do any good, they shall not want.
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For it costeth vs nothing to say:
For it costeth us nothing to say:
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alas good soule God helpe thée, God comfort thée, I would we were able to helpe thée.
alas good soul God help thee, God Comfort thee, I would we were able to help thee.
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So that they wish well to them selues in wishing them able, but of such wishing,
So that they wish well to them selves in wishing them able, but of such wishing,
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and for such wishers I say as the Begger to the Byshop is reported to say, that if their wyshings were worth a halfpeny, I doubt they woulde not be so liberall.
and for such wishers I say as the Beggar to the Bishop is reported to say, that if their wishings were worth a halfpenny, I doubt they would not be so liberal.
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Therefore let them leaue wyshyng, and fall to some doyng. Ye locke vp and wil not loose, ye gather together euen the deuill and all,
Therefore let them leave wishing, and fallen to Some doing. the lock up and will not lose, you gather together even the Devil and all,
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and why? because ye wyll hatch the Cockatrice egge.
and why? Because you will hatch the Cockatrice egg.
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Ye nurse vp a canker for your selues, ye keepe the packe that shall trouble your vyage to God as Christ sayth:
the nurse up a canker for your selves, you keep the pack that shall trouble your voyage to God as christ say:
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O how hard shal it be for a ritch man to come to heauen, it shall be easier for a Camell to go thorow a needels eye.
Oh how hard shall it be for a rich man to come to heaven, it shall be Easier for a Camel to go thorough a needels eye.
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He saith not so because no ritche man shall be saued, but because the mercyles ritch man shal be damned.
He Says not so Because no rich man shall be saved, but Because the mercyles rich man shall be damned.
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And wil ye know the cause and what letteth that some geue not: Hee geueth not to the poore because hee is not reputed in the parish:
And will you know the cause and what lets that Some give not: He Giveth not to the poor Because he is not reputed in the parish:
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he withdraweth his hand because he is not set vp in the church higher, proud hartes and Beggers pursses,
he withdraweth his hand Because he is not Set up in the Church higher, proud hearts and Beggars purses,
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but where is that rule and condition prescribed? He pleadeth pouerty, and yet sticketh not to bet, pricke,
but where is that Rule and condition prescribed? He pleads poverty, and yet sticketh not to bet, prick,
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and play at this marke, and that game in wylful expence, with losse of time, twise so much as might wel serue the néede of the poore,
and play At this mark, and that game in wilful expense, with loss of time, twice so much as might well serve the need of the poor,
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and so at length falleth to néede him selfe, and therfore robbeth the poore in déede of the portion to them due, which by Gods prouidence are made poore.
and so At length falls to need him self, and Therefore robbeth the poor in deed of the portion to them endue, which by God's providence Are made poor.
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Another swylleth excessiuelye his body with drinke, abusing nature, but forgetteth the thristy and faint harted soule, making hys own body a den of dronken Diueis, but others want hys excesse.
another swylleth excessively his body with drink, abusing nature, but forgetteth the thirsty and faint hearted soul, making his own body a den of drunken Diueis, but Others want his excess.
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Hee turneth away in rollyng of tymber both his thrift and pittie that is commaunded, thereby making both wife and chyldren beggers.
He turns away in rolling of timber both his thrift and pity that is commanded, thereby making both wife and children beggars.
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Some in chambering and wantonnes (ye know what I meane) wasteth his body plaged with diseases,
some in chambering and wantonness (you know what I mean) wastes his body plagued with diseases,
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and his goods, but no peny for the poore.
and his goods, but no penny for the poor.
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He casteth to Dogs, that which by nature is created for man, so that al order and honesty, vertue and pietie cleane set aside, euery man followeth his pleasure and fil•hynes gredely, satisfiyng the Prouerbe, euery man for hym selfe.
He Cast to Dogs, that which by nature is created for man, so that all order and honesty, virtue and piety clean Set aside, every man follows his pleasure and fil•hynes greedily, satisfying the Proverb, every man for him self.
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But in the meane whyle the stocke of the poore is cleane forgotten. Which thing vnles it be mended, I let you to wyt the poore shall cry,
But in the mean while the stock of the poor is clean forgotten. Which thing unless it be mended, I let you to wit the poor shall cry,
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and their voyce shall be heard: theyr distresse considered, and our vengeaunce shall be wrought. I tell you truth in Jesus Christ euen as Dauid sayth in the.xiii. Psalme:
and their voice shall be herd: their distress considered, and our vengeance shall be wrought. I tell you truth in jesus christ even as David say in the xiii Psalm:
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The poore crieth vnto the Lord, and he hath heard them. Waxe ashamed therefore of this vnthryftynes, of this waste and excessiue ryot.
The poor cries unto the Lord, and he hath herd them. Wax ashamed Therefore of this vnthryftynes, of this waste and excessive riot.
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Open your eares, if not to man, yet to Christ in his Gospel speaking, who very plentifully calleth vpon vs to geue and bestow vpon the poore and néedy.
Open your ears, if not to man, yet to christ in his Gospel speaking, who very plentifully calls upon us to give and bestow upon the poor and needy.
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Geue, and it shall bee geuen you, saith he, by s.
Give, and it shall be given you, Says he, by s.
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Luke, and that none should thinke them selues so low that they owe no part to the poore, he bryngeth not onelye the ritch, that of their great aboundance did cast into the treasure of the poore,
Luke, and that none should think them selves so low that they owe no part to the poor, he bringeth not only the rich, that of their great abundance did cast into the treasure of the poor,
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but hee setteth forth before vs the poore widdowes mite, to teach vs as Paule saith to geue gladly.
but he sets forth before us the poor widow's mite, to teach us as Paul Says to give gladly.
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Euen so he reasoneth wyth the craftye ritch man, that would know what to do to attaine eternal lyfe. He sayd:
Eve so he reasoneth with the crafty rich man, that would know what to do to attain Eternal life. He said:
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Go sell all that thou hast, and geue to the poore, not that it is necessary for euery man so to do,
Go fell all that thou hast, and give to the poor, not that it is necessary for every man so to do,
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or that a man cannot be saued except he so do, but thereby teaching him particularly to lothe the world,
or that a man cannot be saved except he so do, but thereby teaching him particularly to loath the world,
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so thereby vniuersally sheweth vnto all men the care they owe to the poore.
so thereby universally shows unto all men the care they owe to the poor.
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And for this cause the holy Apostle prescribeth thye collecting for the poore as a necessary busines, and the Sabothes labour.
And for this cause the holy Apostle prescribeth thy collecting for the poor as a necessary business, and the Sabbaths labour.
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Not on the Saboth to spend and consume all that the wéeke hath before gotten,
Not on the Sabbath to spend and consume all that the Week hath before got,
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nor by vnlawful games to prophanat the Sabboth, by hunting of tauerne and alehouse to dishonour the Lord of the Sabboth,
nor by unlawful games to prophanat the Sabbath, by hunting of tavern and alehouse to dishonour the Lord of the Sabbath,
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but as becommeth good Christians to make collection for the poore S. Paule willeth saying: Of the gathering for the saints as I haue ordained in the congregatiōs of Galatia,
but as becomes good Christians to make collection for the poor S. Paul wills saying: Of the gathering for the Saints as I have ordained in the congregations of Galatia,
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euē so do ye vpon some Sunday, let euery one of you put a side at home,
even so do you upon Some Sunday, let every one of you put a side At home,
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and laye vp whatsoeuer he thinketh meete.
and say up whatsoever he Thinketh meet.
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He saith not, let euery man waste and spende what he lyst, but laye vp for the poore that that is meete.
He Says not, let every man waste and spend what he list, but say up for the poor that that is meet.
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For if the ritch would once become liberall, there is superflueus inough to helpe the poore and néedy, for nature is soone pleased.
For if the rich would once become liberal, there is superflueus enough to help the poor and needy, for nature is soon pleased.
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I woulde therefore wysh, and with my hart I pray, that the hartes of the prosperous myght be opened toward the miserable, it is an easye matter,
I would Therefore wish, and with my heart I pray, that the hearts of the prosperous might be opened towards the miserable, it is an easy matter,
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for there wanteth but good wyll, and good vse.
for there Wants but good will, and good use.
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Then let the proud leaue his cuts, hys pownces, his gardes, and embrothery, and geue nature euen inough to suffise,
Then let the proud leave his cuts, his pownces, his guards, and embrothery, and give nature even enough to suffice,
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and hee shall geue the pore a good portion.
and he shall give the poor a good portion.
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Let the Glutton serue nature to suffise, and leaue hys surfet, then shall the poore bee fed with that, that hee often times either vomiteth forth,
Let the Glutton serve nature to suffice, and leave his surfeit, then shall the poor be fed with that, that he often times either vomiteth forth,
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or worketh as a meanes to destroy his lyfe.
or works as a means to destroy his life.
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Let the whooremonger leaue his daliance, it shall be good for his body, and better for his soule,
Let the whoremonger leave his dalliance, it shall be good for his body, and better for his soul,
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and his pur• shalbe the heauier to helpe the poore.
and his pur• shall the Heavier to help the poor.
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Let the Artificer syt fast by his calling, then shall hée profit the common wealth by his trauel,
Let the Artificer fit fast by his calling, then shall he profit the Common wealth by his travel,
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and he shall haue some what to spare to helpe the poore, euen as to this purpose S. Paule exhorteth the Ephesians, that eche of them labour with their handes, to obtayne thereby that they may geue to him that hath néede,
and he shall have Some what to spare to help the poor, even as to this purpose S. Paul exhorteth the Ephesians, that eke of them labour with their hands, to obtain thereby that they may give to him that hath need,
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because wee are not borne to our selues, but to our Country, to our Parentes, our brethren and friendes, to do good to all,
Because we Are not born to our selves, but to our Country, to our Parents, our brothers and Friends, to do good to all,
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but speciallye to the houshold of faith.
but specially to the household of faith.
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For amongest all the sacrifices which now the Church vseth, as prayse and thankes geuing to God is the chiefest,
For amongst all the Sacrifices which now the Church uses, as praise and thanks giving to God is the chiefest,
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so the next is to distribute to the néedy Saintes, as the same Paule teacheth the Hebrues saying:
so the next is to distribute to the needy Saints, as the same Paul Teaches the Hebrews saying:
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To doo good and distribute forget not, for with such sacrifices God is pleased.
To do good and distribute forget not, for with such Sacrifices God is pleased.
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Surely of that goods that we keepe in store, we are answerable, but of that we geue to the poore, we are discharged.
Surely of that goods that we keep in store, we Are answerable, but of that we give to the poor, we Are discharged.
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That that we kéepe, the rust wil freate like a Canker, as James saith, but that that is layde vp in the bosome of the poore, that is discharged, as our Maister hath commaunded.
That that we keep, the rust will freate like a Canker, as James Says, but that that is laid up in the bosom of the poor, that is discharged, as our Master hath commanded.
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That that wee leaue behynde vs, the wicked may consume in prodigalitie, but that we geue in the way of Christian liberalitie, shall be rewarded as it is written.
That that we leave behind us, the wicked may consume in prodigality, but that we give in the Way of Christian liberality, shall be rewarded as it is written.
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Opera eorum sequentur eos, that is, their workes follow them. Then trauell not after ritches to get estimation, for thou broughtest nothing into this world, Opera Their sequentur eos, that is, their works follow them. Then travel not After riches to get estimation, for thou Broughtest nothing into this world,
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nor set not thine hart vpon vnrighteous Mammon, least thou fall into the temptations and snares of the Deuil,
nor Set not thine heart upon unrighteous Mammon, lest thou fallen into the temptations and snares of the devil,
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but be mercifull to the poore indifferentlye without respect of persons. For God as Augustine saith, shal crowne his giftes in thee.
but be merciful to the poor indifferently without respect of Persons. For God as Augustine Says, shall crown his Gifts in thee.
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Let the Begger be wicked, thou shallt haue the prayse.
Let the Beggar be wicked, thou shallt have the praise.
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Though some make an occupation of it, and accompt of their vales, yet as Paule doth bid thee especially remēber the houshold of faith,
Though Some make an occupation of it, and account of their vales, yet as Paul does bid thee especially Remember the household of faith,
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so be doth not deny thee to do good to all.
so be does not deny thee to do good to all.
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Feede not your equales, nor the like his like, franke not your selues to fatte to feede the woormes, for as Esay saith:
Feed not your equals, nor the like his like, frank not your selves to fat to feed the worms, for as Isaiah Says:
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Your pride shall be pluckt to hell, your fat carkases shall fall in the end, the Moth shall freate thée,
Your pride shall be plucked to hell, your fat carcases shall fallen in the end, the Moth shall freate thee,
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and the worme and the duste shall couer thee.
and the worm and the dust shall cover thee.
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But when ye may spare to spend and banket your selues, to make your hartes glad,
But when you may spare to spend and banquet your selves, to make your hearts glad,
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as Christ saith in the Gospel by S. Luke. Then cal the poore and impotent, the halt and the blind.
as christ Says in the Gospel by S. Lycia. Then call the poor and impotent, the halt and the blind.
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&c Let Herod in his daliaunce remember hys prisoner John:
etc. Let Herod in his dalliance Remember his prisoner John:
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Nay rather as good and wise men followe those wyse men that presented poore Christ that was layde in the maunger in pouertye and néede, wyth their golde.
Nay rather as good and wise men follow those wise men that presented poor christ that was laid in the manger in poverty and need, with their gold.
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When Diues hath diued, let Lazarus haue the crooms.
When Diues hath dived, let Lazarus have the crooms.
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Surely it is a shame to sée and knowe the contempt of the poore, especially nowe in the time of the Gospel,
Surely it is a shame to see and know the contempt of the poor, especially now in the time of the Gospel,
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when faith shuld so spr•d her selfe in our hartes:
when faith should so spr•d her self in our hearts:
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faith I say that is exercised in loue, that bragging much of faith in wordes, do not correspondantly aunswer the same in déede.
faith I say that is exercised in love, that bragging much of faith in words, do not correspondantly answer the same in deed.
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Wle can looke vpon the quauering carkas that lieth ful cold, and we say, God helpe thee,
Wle can look upon the quavering carcase that lies full cold, and we say, God help thee,
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and sende thee warmth, but where is our helpe? Yet they are our flesh,
and send thee warmth, but where is our help? Yet they Are our Flesh,
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so that in contemning them we leaue our duty vndon, and verifie James in his saying:
so that in contemning them we leave our duty undone, and verify James in his saying:
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If a brother or sister be naked and in neede, wanting their dayly foods, and some of you shall say to them, go thy way in peace, God sende you warmth and clothing, meate and drink,
If a brother or sister be naked and in need, wanting their daily foods, and Some of you shall say to them, go thy Way in peace, God send you warmth and clothing, meat and drink,
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and shall not geue them the thinges that are necessary for their bodies, what shal it profit them? Surely a good faith that onely is foūd in the good Christian, it alwaies is exercised,
and shall not give them the things that Are necessary for their bodies, what shall it profit them? Surely a good faith that only is found in the good Christian, it always is exercised,
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but euery trée that bringeth not foorth good fruit, is cut down and cast into the fire.
but every tree that brings not forth good fruit, is Cut down and cast into the fire.
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It is not enough onelye to beare leaues, but we must also bring forth our fygs,
It is not enough only to bear leaves, but we must also bring forth our fygs,
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or els the lord Jesus shall cursie vs.
or Else the lord jesus shall curtsy us
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Then this is to be learned, that none contemne or dispise the poore, but that euery mā according to his ability helpe them,
Then this is to be learned, that none contemn or despise the poor, but that every man according to his ability help them,
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and consider of them as Dauid sayth.
and Consider of them as David say.
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So that neyther the ritch in defiyng the poore say, away with this Begger, go whip me this slaue, this stincking rascal, this lousy wretch, being his own image:
So that neither the rich in defiyng the poor say, away with this Beggar, go whip me this slave, this stinking rascal, this lousy wretch, being his own image:
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neither on the other syde none say I am so poore I cannot help, I néede help my selfe,
neither on the other side none say I am so poor I cannot help, I need help my self,
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for God loueth glad hartes & chereful geuers.
for God loves glad hearts & cheerful geuers.
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For except it be the poore in déede to whom we must geue, ther is no such want but that they may geue somwhat as Fulgentius saith:
For except it be the poor in deed to whom we must give, there is no such want but that they may give somewhat as Fulgentius Says:
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Dare elimosinam omnibus est possibile, si adsit bona voluntas: Dare elimosinam omnibus est possibile, si Adsit Bona Voluntas:
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Omnibus facile, si non adsit dira cupid•tas, omnibus salubre si ferueat charitas cunctis debet esse commune vt omnibus detur eterna felicitas. He sayth:Omnibus facile, si non Adsit dira cupid•tas, omnibus salubre si ferueat charitas cunctis debet esse commune vt omnibus detur Eternal Felicity. He say:
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It is possible for all men to geue almes, if all men haue good wil therunto.
It is possible for all men to give alms, if all men have good will thereunto.
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He saith it is an easy thing for all men to do, if cruel conetousnes be not present.
He Says it is an easy thing for all men to do, if cruel conetousnes be not present.
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He saith it is wholesome for all men, if charity be feruent, and he saith it should be common to al men, that al might obtaine eternal felicitie, not in respect of the gift,
He Says it is wholesome for all men, if charity be fervent, and he Says it should be Common to all men, that all might obtain Eternal felicity, not in respect of the gift,
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as I haue said before, but for the promis sake, as Christ saith by S. Mathe w:
as I have said before, but for the promise sake, as christ Says by S. Mathe w:
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He that shall geue to one of these lyttle ones a cuppe of cold water in my name, he shall not loose his rewarde.
He that shall give to one of these little ones a cup of cold water in my name, he shall not lose his reward.
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Geue we must to satisfie Gods ordinance, wherto he hath ordained vs, as the same Fulgence saith:
Give we must to satisfy God's Ordinance, whereto he hath ordained us, as the same Fulgence Says:
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for God hath ordained Quod de mus, cur demus, & quibus demus, that is: He hath ordained the thing that we must geue, a cause why we shuld geue,
for God hath ordained Quod de mus, cur Demos, & quibus Demos, that is: He hath ordained the thing that we must give, a cause why we should give,
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and his creatures to whom we should geue.
and his creatures to whom we should give.
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Therefore in respect of the first that he hath ordained things to geue, that must néedes be applyed to the ordinance wherfore it was made,
Therefore in respect of the First that he hath ordained things to give, that must needs be applied to the Ordinance Wherefore it was made,
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or els we commit synne in abusing Gods ordinaunce.
or Else we commit sin in abusing God's Ordinance.
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Then secondly in that there is cause to geue, euen the wyll of God prescribing the same, Gods ordaining wyl must be satisfied, or els we commit synne.
Then secondly in that there is cause to give, even the will of God prescribing the same, God's ordaining will must be satisfied, or Else we commit sin.
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Last of al for that he hath ordayned to whom wee should geue besides fauour, that riseth by loue, in dutye we are bound to geue them ye portion that God hath appointed for them, ordayning thinges for them,
Last of all for that he hath ordained to whom we should give beside favour, that Riseth by love, in duty we Are bound to give them the portion that God hath appointed for them, ordaining things for them,
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and ordaining them also to enioy those thinges, as ordaining ritches and ritch men, to helpe the poore in their pouertie.
and ordaining them also to enjoy those things, as ordaining riches and rich men, to help the poor in their poverty.
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Which were an easy matter, if ther were a forward good wyll and readynes:
Which were an easy matter, if there were a forward good will and readiness:
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For the number of the poore he nothing comperable to the number of the ritch and wealthy.
For the number of the poor he nothing comperable to the number of the rich and wealthy.
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So that in this concourse of people, if euery one would do but a litle, it might be an easy matter to helpe the poore.
So that in this concourse of people, if every one would do but a little, it might be an easy matter to help the poor.
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An easy matter I say, if we folow Chrisostomes counsel, who saith thus:
an easy matter I say, if we follow Chrysostom counsel, who Says thus:
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Gratia Dei centum millia hominum huc cōuenere opinor, quorum singuli si vnū panem quotidie paupertate offerrent, omnes certe pauperes abbundarent: Gratia Dei centum millia hominum huc cōuenere opinor, quorum Singuli si vnū Bread quotidie paupertate offerrent, omnes certain Paupers abbundarent:
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si vnum quis { que } obulum solummodo, nemo penitus indigeret. Whose woordes in English are these:si One quis { que } obulum solummodo, nemo penitus indigeret. Whose words in English Are these:
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I suppose, that by the grace of God, there is resorted to this place one hundred thousand men, of which number if euerye one would daylye geue but one péece of bread, all the poore might abound:
I suppose, that by the grace of God, there is resorted to this place one hundred thousand men, of which number if every one would daily give but one piece of bred, all the poor might abound:
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if euerys man woulde geue but one halfepeny, no man shuld want.
if euerys man would give but one halfpenny, no man should want.
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And may not I say so to you my countrye men, as Chrysostome did to his? Is ther not as great multitudes and concourse of people now,
And may not I say so to you my country men, as Chrysostom did to his? Is there not as great Multitudes and concourse of people now,
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as euer was then? The matter being so small that is required, me thineke it is great impietie if it be denied.
as ever was then? The matter being so small that is required, me thineke it is great impiety if it be denied.
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If ye be moued to geue more, God blesse that motion, & moue ye so stil:
If you be moved to give more, God bless that motion, & move you so still:
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if not, yet geue this small request.
if not, yet give this small request.
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Rule thy peny I pray thée, let it not rule thée for one of these twoo offices must it needes haue, either subiection or gouerment, as the Poet. Horace saith:
Rule thy penny I pray thee, let it not Rule thee for one of these twoo Offices must it needs have, either subjection or government, as the Poet. Horace Says:
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Inperat aut seruit collecta pecunia cui { que }, That is to say. The mony that greedely is gathered together. Inperat Or seruit Collecta Pecunia cui { que }, That is to say. The money that greedily is gathered together.
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Either ruleth or is ruled I know not wel whither
Either Ruleth or is ruled I know not well whither
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Then I say once againe, geue, that it may be knowen that ye gouerne, and do not obey,
Then I say once again, give, that it may be known that you govern, and do not obey,
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for in kéeping ye séeme most manifestly to be gouerned.
for in keeping you seem most manifestly to be governed.
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Againe, least thou go from thy ritches before thou hast done good with them, so heape together I pray thee, that thou mayest well scatter,
Again, lest thou go from thy riches before thou hast done good with them, so heap together I pray thee, that thou Mayest well scatter,
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and so posses I beséech thee, that thou know to geue forth.
and so poss I beseech thee, that thou know to give forth.
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For the time must come, that thou must leaue al, whē thou hast caught and scraped together what thou canst as Martial in his verse doth truly say:
For the time must come, that thou must leave all, when thou hast caught and scraped together what thou Canst as Martial in his verse does truly say:
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Rape, congere, aufer, posside, relinquendum est, 1. Catch and heape vp, filch and posses: yet must thou forsake Mammon remediles. Rape, congere, aufer, posside, relinquendum est, 1. Catch and heap up, filch and poss: yet must thou forsake Mammon remediless.
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But what should I speake of Chrisostomes counsell, or vse mine own perswasion, or infer the verses of Peets,
But what should I speak of Chrysostom counsel, or use mine own persuasion, or infer the Verses of Peets,
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when as there are good and godly lawes appointed for the same in this Realme of England? as ceasments in parishes,
when as there Are good and godly laws appointed for the same in this Realm of England? as ceasments in Parishes,
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and Colectors for the same, forfaits for absence from the parish church, and Side men for the same,
and Colectors for the same, forfeits for absence from the parish Church, and Side men for the same,
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and such others ordayned by authoritie for the comfort of the poore. But how loosely this is looked vnto, it appeareth in the tresure of the poore,
and such Others ordained by Authority for the Comfort of the poor. But how loosely this is looked unto, it appears in the treasure of the poor,
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for euery mā plucketh his neck out of the yoke, and no man asked why so:
for every man plucketh his neck out of the yoke, and no man asked why so:
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the forfaites is neuer asked, be absent who wyl.
the forfeits is never asked, be absent who will.
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Thus conscience is careles and lyeth a sleepe, regarding neither duty towardes the poore, nor vow towardes God,
Thus conscience is careless and lies a sleep, regarding neither duty towards the poor, nor Voelli towards God,
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neither wordly shame and improofe for their negligēce, nor the answer they haue to make for the poore:
neither wordly shame and improof for their negligence, nor the answer they have to make for the poor:
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neyther the crye of them that liue for a time, nor the iudgement of him that lyueth for euer.
neither the cry of them that live for a time, nor the judgement of him that liveth for ever.
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And this is the cause of the want of the poore.
And this is the cause of the want of the poor.
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Yea & more then that (such is their remediles eare) the ritch as Amos saith, make hauock of the poore, in bying them for old shoes Nay they will buy them and sel them out of doores.
Yea & more then that (such is their remediless ear) the rich as Amos Says, make havoc of the poor, in buying them for old shoes Nay they will buy them and sell them out of doors.
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They are good to the poore as they say, but they wil geue them nothing, & thus the poore are robbed, God amend the euyll.
They Are good to the poor as they say, but they will give them nothing, & thus the poor Are robbed, God amend the evil.
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I might apply histories, the reportes of good & godly men yt wer merueilous beneficial to the poore,
I might apply histories, the reports of good & godly men that were marvelous beneficial to the poor,
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but what should Christians in the time of the exhorting and commaūding Gospel vse the councell of stories to teache them that which God in his woord commaundeth them, which might be easly satisfied if Diues woulde leaue his daintye dishes,
but what should Christians in the time of the exhorting and commanding Gospel use the council of stories to teach them that which God in his word commandeth them, which might be Easily satisfied if Diues would leave his dainty Dishes,
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and leaue to be Epicurus fellow.
and leave to be Epicurus fellow.
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If pride would looke vpon pouerty, if Venus would not so couple her self with Seres and Baccus, if godly piety and pitye might once enter into our stonye mindes,
If pride would look upon poverty, if Venus would not so couple her self with Seres and Bacchus, if godly piety and pity might once enter into our stony minds,
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if liberality might once kil couetous if ritch men could commaunde the peny that commaūdeth them, which God once graunt.
if liberality might once kill covetous if rich men could command the penny that commandeth them, which God once grant.
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Surely amongest al the exercises of Christianitie, ther is none more fit for a Chrstian nor more séemelye,
Surely amongst all the exercises of Christianity, there is none more fit for a Christian nor more séemelye,
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then large liberalitye towards al, and pure pitie towardes the poore.
then large liberality towards all, and pure pity towards the poor.
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And therefore the storyes reporte of Helena Queene of the Albanes, a most memorable report, that is this, that she being called to ye faith of Christ,
And Therefore the stories report of Helena Queen of the Albanians, a most memorable report, that is this, that she being called to you faith of christ,
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and so baptised in the raygne of Cladius Cesar, the.x. yeare, great famine oppressing ye people in Syria, she of her own cost prepared great store of corne, and sent to them.
and so baptised in the Reign of Claudius Cesar, the x year, great famine oppressing the people in Syria, she of her own cost prepared great store of corn, and sent to them.
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A notable example to mooue Christians in necessitie to pity the poore. But Helena is dead and Ioses, who was called Barsabas, be is also gone.
A notable Exampl to move Christians in necessity to pity the poor. But Helena is dead and Ioses, who was called Barsabbas, be is also gone.
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Consider their néede ye wealthye worldlinges, that would be content with hungrye chaps to chaw,
Consider their need you wealthy worldlings, that would be content with hungry chaps to chaw,
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and with sanke bellies to deuour that that ye wastefully neglect, beyng ordayned for the poore,
and with sank bellies to devour that that you wastefully neglect, being ordained for the poor,
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& not to be cast either to the Dog or dungbil. Regard their trauel, their slauish seruice and drudgery, thinke on their toile, and comfort them.
& not to be cast either to the Dog or dungbil. Regard their travel, their slavish service and drudgery, think on their toil, and Comfort them.
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Let Christians learne a lesson of the Heathen Orator Tully who saith thus:
Let Christians Learn a Lesson of the Heathen Orator Tully who Says thus:
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Multa vilia & scruilia negotia liberos homines ac ingenuos paupertas agere cogit, ob que potius misericordiam quā interitum demerentur. Multa vilia & scruilia Business Liberos homines ac ingenuos paupertas agere cogit, ob que potius misericordiam quā Interitum demerentur.
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Pouertie (saith he) compelleth many a good and honest man to sake in hand vile and slauishe businesses,
Poverty (Says he) compelleth many a good and honest man to sake in hand vile and slavish businesses,
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for which cause they deserue mercy and succour, rather then destruction.
for which cause they deserve mercy and succour, rather then destruction.
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O thinke if ye were in their poore state, how glad ye woulde be of a smal refreshing, which nowe to them full slackly ye do shew.
O think if you were in their poor state, how glad you would be of a small refreshing, which now to them full slackly you do show.
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Therfore let me entreate you with Dauid the prophete, O ye ritch men, consider your duty, remember the poore,
Therefore let me entreat you with David the Prophet, Oh you rich men, Consider your duty, Remember the poor,
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and of your satiety all their emptines:
and of your satiety all their emptiness:
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Ye that eate til ye blow, and feede •il your eyes swel with fatnes, that taste first your course meates,
You that eat till you blow, and feed •il your eyes swell with fatness, that taste First your course Meats,
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and then fal to your fine, that drinke the colde drinkes for your stomackes that are hot, a cup of claret wine, some ale or béere to laye a foundation,
and then fall to your fine, that drink the cold drinks for your stomachs that Are hight, a cup of claret wine, Some ale or beer to say a Foundation,
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then eate till to much make vs blow, & then a good carowse to make good disgestion, a cup of sack for the stomacke that is cold, it is good at midlemeale say some, this & that ye haue,
then eat till to much make us blow, & then a good carouse to make good digestion, a cup of sack for the stomach that is cold, it is good At midlemeale say Some, this & that you have,
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and I know not what the prodigal waster licensiously doth spend, which with thankesgeuing vnto satiety God hath created for you.
and I know not what the prodigal waster licensiously does spend, which with thanksgiving unto satiety God hath created for you.
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Ye I say that liue in this excesse with superfluity, haue some remorse to the poore in their misery, that God maye blesse ye as Dauid saith, which he shal surely do,
the I say that live in this excess with superfluity, have Some remorse to the poor in their misery, that God may bless you as David Says, which he shall surely do,
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as the text doth shew, for such shall be deliuered in the time of trouble, that so shall do.
as the text does show, for such shall be Delivered in the time of trouble, that so shall do.
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And thus much of the first part.
And thus much of the First part.
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Now must I speake a little of the second, which I shal not néede to stande long about,
Now must I speak a little of the second, which I shall not need to stand long about,
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because the scriptures plentifully teache the same, & experience doth proue it.
Because the Scriptures plentifully teach the same, & experience does prove it.
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But what shall we haue for helping the poore? Surely blessing in this world, honor and diliuerance from trouble,
But what shall we have for helping the poor? Surely blessing in this world, honour and diliuerance from trouble,
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as Dauid saith, and retributiō in the life to come, and their workes shal follow them.
as David Says, and retribution in the life to come, and their works shall follow them.
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Yea and Dauid in thys Psalme, enlarging the benefits by ennumeration declareth them saying: The Lord shall preserue him and kéepe him a liue, that he maye be blessed,
Yea and David in this Psalm, enlarging the benefits by enumeration Declareth them saying: The Lord shall preserve him and keep him a live, that he may be blessed,
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and deliuer not thou hym into the handes of his enemies.
and deliver not thou him into the hands of his enemies.
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Againe, our Prophet expresseth well the promis graūted to the man that considereth the poore and néedy, saying:
Again, our Prophet Expresses well the promise granted to the man that Considereth the poor and needy, saying:
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He hath dispersed abroad, and geuen to the poore, his righteousnes remaineth for euer, his horne shall be exalted with glory.
He hath dispersed abroad, and given to the poor, his righteousness remains for ever, his horn shall be exalted with glory.
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Which wordes Snoigodane interpreting sayth thus: Dispersit amore Dei non thesaurisauit sibi: Dedit pauperibus non histrionibus aut adulatoribus:
Which words Snoigodane interpreting say thus: Dispersed amore Dei non thesaurisauit sibi: Dedit pauperibus non histrionibus Or adulatoribus:
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Iustitia eius & merces misericordie manet in seculum seculi, quia praemium erit eternum. Which wordes englished are thus:Iustitia eius & merces misericordie manet in seculum Seculi, quia Premium erit eternum. Which words englished Are thus:
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He hath geuen to the poore, not vnto wicked rakehels and flatterers, his righteousnes, and the reward of his mercye remaineth for euer,
He hath given to the poor, not unto wicked rakehels and Flatterers, his righteousness, and the reward of his mercy remains for ever,
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because the reward is eternall in heauen. By which words Snoig•dane teacheth wel vpō whom we shall bestow that we may spare,
Because the reward is Eternal in heaven. By which words Snoig•dane Teaches well upon whom we shall bestow that we may spare,
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and who ought not to haue.
and who ought not to have.
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Then it remaineth that we spend not vpō Dogs & Beares as some do, to satisfie their mercylesse pleasure, to sée two cruel creatures teare one the other:
Then it remains that we spend not upon Dogs & Bears as Some do, to satisfy their mercylesse pleasure, to see two cruel creatures tear one the other:
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not vpon cardes and dice as some others do: not vpon excesse of apparel and fare as some do:
not upon cards and dice as Some Others doe: not upon excess of apparel and fare as Some doe:
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not vpon fensing and dauncing to please the flesh:
not upon fencing and dancing to please the Flesh:
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not vpon varlets and parasites, those fawning dogs, the Catterpillers of the poore, but vpon the godly and the vertuous poore,
not upon varlets and Parasites, those fawning Dogs, the Caterpillars of the poor, but upon the godly and the virtuous poor,
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for that is the gift that hath the promise of reward annexed vnto it.
for that is the gift that hath the promise of reward annexed unto it.
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The wordes of Tobias whom I haue proposed to be a maister of mercy and pity, may also be applied in this matter, to testify vnto you the reward that followeth the same,
The words of Tobias whom I have proposed to be a master of mercy and pity, may also be applied in this matter, to testify unto you the reward that follows the same,
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as he writeth in these woordes saying: Those that exercise almes and righteousnes, shal be filled with lyfe.
as he Writeth in these words saying: Those that exercise alms and righteousness, shall be filled with life.
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So that if they haue not a long rase here on the earth, yet shal they surely liue with God for euer in a far better life.
So that if they have not a long raze Here on the earth, yet shall they surely live with God for ever in a Far better life.
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Then O deare Christians count it not lost that is geuen to the poore, as some do, suppossing it is cast away that is geuē to those stinking rascals,
Then Oh deer Christians count it not lost that is given to the poor, as Some do, supposing it is cast away that is given to those stinking rascals,
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but rather thinke and knowe that it is the portion that of all thy goodes is best bestowed.
but rather think and know that it is the portion that of all thy goods is best bestowed.
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For looke what thou kéepest, thou shalt loose, but that the poore hath, thou kéepest for thy self.
For look what thou Keepest, thou shalt lose, but that the poor hath, thou Keepest for thy self.
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Remember the good captaine Cornelius, whose memory is registred in the Actes, to whom the Angel appearing in a vision said thus:
remember the good captain Cornelius, whose memory is registered in the Acts, to whom the Angel appearing in a vision said thus:
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Cornelius, thy prayer and thine almes is come vp before God. Loe here the reward, and also of whom thou shalt be rewarded.
Cornelius, thy prayer and thine alms is come up before God. Loe Here the reward, and also of whom thou shalt be rewarded.
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Beleue therfore and know ye that be ritch, God willeth ye to lay forth nothing for hym which he will not recompence:
Believe Therefore and know you that be rich, God wills you to lay forth nothing for him which he will not recompense:
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and as ye beleus so practise to geue to the poore, for ye shal haue neuer the lesse, your basket neuer the emptier, nor your store the poorer.
and as you beleus so practise to give to the poor, for you shall have never the less, your basket never the emptier, nor your store the Poorer.
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Looke vpon the widdow of Sarepta, litle was her prouision God knoweth, and smal was her store when the poore Prophet came to her to aske her bread.
Look upon the widow of Sarepta, little was her provision God Knoweth, and small was her store when the poor Prophet Come to her to ask her bred.
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To whom she said, I haue nothing but a litle flower in a barel, and a litle oyle in a cruise, which notwithstandyng shee bestowed vpon him.
To whom she said, I have nothing but a little flower in a barel, and a little oil in a cruise, which notwithstanding she bestowed upon him.
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And what folowed then? forsooth her barrel was filled with flower, and her pot with oyle.
And what followed then? forsooth her barrel was filled with flower, and her pot with oil.
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Surely, the plentye that commeth by the poore is much, as Augustine saith: Fecundus est ager pauperum cito redit donantibus fructum, that is:
Surely, the plenty that comes by the poor is much, as Augustine Says: Fecundus est ager Pauperum Quick Redeem donantibus Fruit, that is:
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The fielde of the poore is fruitful, it surrendreth againe the fruit with spede to them that geue ought,
The field of the poor is fruitful, it surrendereth again the fruit with speed to them that give ought,
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yea if it be but a cup of cold water, sayth our Sauiour Jesus Christ. The blessed Apostle s.
yea if it be but a cup of cold water, say our Saviour jesus christ. The blessed Apostle s.
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Paule specifieth the promise annexed to the exercise of almes, in his Epistle to the Hebrues, saying thus:
Paul specifieth the promise annexed to the exercise of alms, in his Epistle to the Hebrews, saying thus:
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God is not vnrighteous that he wyll forget your workes of loue, which ye haue shewed to the Saintes for his names sake, which haue ministred to the saintes, & yet do minister.
God is not unrighteous that he will forget your works of love, which you have showed to the Saints for his names sake, which have ministered to the Saints, & yet do minister.
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The confirmation wherof Christ in these wordes expresseth saying: Blessed are the mercyfull, for they shall obtayne mercy.
The confirmation whereof christ in these words Expresses saying: Blessed Are the merciful, for they shall obtain mercy.
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To conclude, how many blessinges in sundry sort promised (which he can and will performe that hath promised them) are set down for them that are pitiful to the poore, the scriptures do testifie, which shoulde bee to long to recite.
To conclude, how many blessings in sundry sort promised (which he can and will perform that hath promised them) Are Set down for them that Are pitiful to the poor, the Scriptures do testify, which should be to long to recite.
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Yea and nature in flesh and bloud is not able to reache to the knowledge of them,
Yea and nature in Flesh and blood is not able to reach to the knowledge of them,
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for that they be celestiall in the kingdome, according to the promise infallible, which by expresse words are declared in s. Mathews Gospel in these words:
for that they be celestial in the Kingdom, according to the promise infallible, which by express words Are declared in s. Matthews Gospel in these words:
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I was hungry, & ye gaue me meate, thirsty, and ye gaue me drinke ▪ &c. Therefore enter into the kyngdome prepared for ye from the beginning of the worlde.
I was hungry, & you gave me meat, thirsty, and you gave me drink ▪ etc. Therefore enter into the Kingdom prepared for you from the beginning of the world.
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So then that not onely many sorrestriall benefites to enritch vs here are promised in recompence,
So then that not only many sorrestriall benefits to enrich us Here Are promised in recompense,
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but those, that as I cannot repeate them, so vnworthely we haue them promysed for any thing we do,
but those, that as I cannot repeat them, so unworthily we have them promised for any thing we do,
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but because our gratious God hath promised, we shal surely enioy them.
but Because our gracious God hath promised, we shall surely enjoy them.
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The multitude wherof, the height & depth whereof, the price and beuty whereof, the same and dignitie wherof no toung hath spoken, no more can mine:
The multitude whereof, the height & depth whereof, the price and beauty whereof, the same and dignity whereof no tongue hath spoken, no more can mine:
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no pen hath written, therfore must I stay mine:
no pen hath written, Therefore must I stay mine:
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no hart hath conceiued, yet may we beleue, such glory hath our gratious Maister prepared for his faithful Stuardes in that his kingdome that our Christ speaketh of.
no heart hath conceived, yet may we believe, such glory hath our gracious Master prepared for his faithful Stewards in that his Kingdom that our christ speaks of.
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Vnto which kingdome God the Father, by the mediation of Jesus Christ bring vs al, to whom with the holy Ghost be all glory and honour now and euer. AMEN
Unto which Kingdom God the Father, by the mediation of jesus christ bring us all, to whom with the holy Ghost be all glory and honour now and ever. AMEN
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