FOr as muche as God hath pla­ced hys Children here in thys world for the triall of their pa­tience, and proofe of fayth: and for thys cause hath mixed the poore with the ritch, placing some in pouerty, not that he could not make them ritche, but geuing them pouerty to trye their pacience, & enritching other some, not that they should trust in their ritches, as by hys Prophet he saith: If ritches rise, set not thy hart theron, Psa. lxiij but geuyng them ritches to trye their fayth whether they wyll serus God through and by faith that woorketh by loue, or els serue Mammon, by keeping of him in secret, know­ing Mat. vi. also the iustifiyng faith as S. Paul sayth, Gala. v is that that worketh by loue. Which loue is especially expressed in ministering to the ne­cessity of the Saints, and our poore brethren Rom. xij as the same Paule affirmeth. Therefore al­so [Page] 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: Blessed is he that considereth the poore and the needy.

As the tree is knowen to be good or bad by Mat. vij none other waies then by his fruites: 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: Not al that say Lord, but they that do the wyl of my Father, who wil­leth Mat. vij amongst many thinges that this should be one, namely to consider the poore and the néedy. For us the vnsauery salte that looseth his saltnes, is not fyt to season, but to be cast Mark. ix as reprobate and nought in the hye wayes, to be trode vnder foote: so is that faith dead, that hath no exercises in the way of loue, to remēber the poore, as James saith: Faith if it haue not her exercises in her self, the is dead. Jacob. ij

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, as we see in children that haue not wrought, yet iustified by faith that is lyuely in them, and would haue wrought if they had lyued. [Page] 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. Therefore doth faith onely iustifie in them that are preuented, that they cannot worke according to the same, & there­fore Grace maketh them frée. But to others that haue time, and therin also the iustifiyng fayth, they haue the frutes of the same.

Neither do I speake thus, as if God nedeth our workes or giftes, who geueth vnto vs first, and that with plenty, and casteth no mā in the téeth, nor I speake not to the end that we should so worke, as to thinke our selues iustified therin, beyng as our Maister sayth, vnprofitable seruantes, when we haue done Luk. vij all we can do, geuing out nothing, but what we haue receiued, as S. Paul saith. But this exercise of faith to geue to the poore, is requi­red of vs to satisfie our bounden deutye, not for merite, but in dutie, because the poore are left amongst vs for this cause as Christ saith: Ye shall haue the poore alwayes with you. John. xij Which poore for vs, as the ritch for them are left, wherof S. Augustine faith: Propter di­uites De ver­bis domini ser. 26. sunt pauperes, that is, the poore are for the ritch mans sake, which are to be conside­red as poore and needye, euen as Dauid deth [Page] teach vs well.

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. Secondly to consider the promise that is annexed ther­to. And of these I wyl speake by Gods grace seuerally.

First, concernyng the respect and care of the poore, al be it that Dauid doth note it wel in this Psalme, 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, and learne our dutye forth of them.

How earnestlye doth God call vpon vs to remēber the poore by his seruant Salomen, as we reade in the Prouerbes wher he saith He that despyseth his neyghbour, synneth a­gainst Pro. xiiij hys Maker, but he that hath pyty on the poore, hee shall be blessed. He woulde not haue vs hard harted agaynste the poore & our fellow seruauntes, to saye to them: Go thy way thou straunger, God send thee thou straunger meate, drinke and clothing as Sy­ra [...]e saith. Nor [...]e would not haue vs to be disquieted with the crye of the poore, to stop [Page] our eares against them, and therefore sayth: He that stoppeth his eare at the crye of the Prou. xij, poore, shall cry him selfe and not be hearde. Nor he suffreth vs not to be careles of their Luk. vi, state, being at ease our selues, as that Glut­ton was mētioned in the Gospel, but as Da­uid his father willeth the poore to be conside­red, so he concludeth saying: the bread of the Eccle, 34 poore is in the waies of the ritch, he that kee­peth it from them, is a man of bloud.

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, and burying the dead with his own labour and cost, so he teacheth others the same practise of duty whē he saith Tobi. iiij Be mercyfull after thy power, if thou haue much, geue plenteouslye, if thou haue lyttle, do thy diligence gladly to geue of that little. For as God needeth not the gift, but requi­reth the dutye: 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, euen as S Ambrose also teacheth: Non solum queri­tur Ambro. in. 1. Cor quantum datur, sed de quanto & quanto animo. That is: It is not onelye required how much is geuē, but out of how much and [Page] with what mynde, not to be praysed for the greatnes, in that we geue not so much as we receiued, for what geuest thou that thou hast not receaued? Nor for the aboundance, be­cause i, Cor, iiij we haue more then néedeth, but for du­ty requiring the same, we must of necessitie geue. 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, 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. Paul writing to Timothe, Charge them that ar ritch in this world, that i, Tim, vi they be ready to gyue, 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. Vnto whose wordes we may fitly for our comfort and erudition ioyn Sirackes saying: Reach forth thy hand vnto the poore, that thy mercy and blessing may Eccle, vij be made perfect.

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, be­cause it is a pleasant thing to the Lord, and a fruit of our faith, and a token of Christianty. [Page] Therefore first he saith: When thou seest Esai. lviij a naked man, couer him, and see thou despise not thine own flesh. And after in the same place he saith: Breake thy bread vnto the hū ­gry, and neuer turn thy face from any poore man, and so the face of the Lord shall not be turned from thee. And againe a litle after in the same chapter he saith: Sée the nedy and the straūger brought into thy house. 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, euen our excesse would content their néede, & our wast serue their lack. 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. And for this cause we do not so, Basil chargeth vs with wast that we shal surely answer. He saith: 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: Art not thou a spoyler in ta­king to dispence an other mans substaunce, and then to recken it as thine own? For it is [Page] 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. Which sentencs of Basill, as it teacheth the liberalitie that is due for the poore, so it bla­meth the careles that accompt al to be their own, keping to them selues more then suffi­cient. 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. Jacob. v.

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: He that hath this worldes i. John. iij ritches, and seeth his brother to haue neede, and yet shutteth vp the bowels of mercy frō him, 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. 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. For the amendemēt wher [Page] of let all that haue and may well spare, not respecting their fansies, but cōst dering their duty, harken to the wordes of Syrache: Let Eccl. vij. euery man dele according to compassion and mercy with his brother. For be it knowen to all, that as to steale from them that rightly posses their goodes, is criminal, and a matter gilty before God, reputed to be sinne: so it is no lesse but equal synne, to keepe from them that lack, being poore and nedy, as Ambrose saith wel: Non minoris est criminis habenti tollere, quam cum possis indigentibus dene­gare. It is no lesse synne (saith he) to take from him that rightly possesseth, 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, but by confide­ring the poore and needy, wherof S Au [...]ine August. homelia. 15. saith thus: Diuites aliorum paupertate pro­bantur. That is to say: the ritch are proued by the pouerty of others. So that styll and alwaies the scriptures & Fathers prescribe not an indifferancie, but a necessitie, not at pleasure, but vpon dutye, that the poore and needy should be considered.

Where is that large liberalitie that in our [Page] Fathers was sene much, though to an euyll purpose then applied, as therby seeking their saluation, may now be bestowed to a better vse, that is, to foster and fede the poore mem­bers of christ. The world is as great as euer it was, the people as ritch, but not so liberal, our knowledge more, but in thys poynt we be wylful ignorant. For looke what wastful­ly our fathers as fooles did lay forth and be­stow vpon shameles friers that neuer were full, and fat bellyed Moonkes whose bellyes were their gods, that now our Nigards can not lay foorth, distrustyng their states, least they should beg (say they) before we dye, dis­trusting the prouidence of God, that blesseth their store. Wheras in dede as Seneca saith Nemo tam pauper viuit, quā nascitur & mo Seneca de Iuditijs. ritur. That is: No man lyueth so poore, as he his borne, and shall dye. The extorcioner can spare nought to the poore, for ioynyng house to house, with a cursi [...] to the same, as Esay saith, doing no good to the poore, except Easy. v, it be to cast them forth a doores. The pride of apparel maketh vs forget the patched poore, and our dainty soft lodgyng, their hard cou­c [...]es and straw.

Where is the plentye of gold that garni­shed y ^• erronious church, the siluer & iewels [Page] 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, 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. Is this the life of Christians? Is this the fruite of our Gospell? Is this the mercye that we learne by the woord?

Well then awake from your sléepy securi­tie, consider your duties towards the poore, stretch forth your niggard handes that pres­seth downe your mucke, and harken to Sy­rache, who lyke a good Father teacheth thée as hys sonne saying: My sonne, suffer not Eccle, x [...]. the poore to want the thinges necessary for to sustaine hys lyfe, and be not thou hard a­gainst the poore. Contemne not the hungry, and greue not the pore in his pouerty. Adde not affliction to the afflicted in hart, and de­ferrs not to confer thy benefite on the poore. Refuse not the voyce of the selly and simple, and turne not thy face from the poore. Cast not thyne eye [...] from the miserable, least he haue cause to accuse thee.

[Page]Thus at length doth Syraehe counsell, but we are negligent to heare the same. Heare we may, but credite thereto is small.

Then cōsider, as the benefit is great wher with God recompenceth the mercyfull, so is the iustice very sharpe in condempnyng the hard harted, as in that conclusion the same Syrache saith: For if thou be careles of the Eccle, iiij, 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.

Then geue, and geue gladly, geue and geue largelye, for the bread that is geuen wyth a grudgiug hart, is called stony bread, as Seneca saith, reporting the wordes of Fabius Ve­recosus, Seneca lid. 2. de benefi­cijs. 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: the be­nefite hardly geuen of a harde man, is stony breade, being then necessary for the poore to take it, because of his hunger, yet notwith­standing it is but sower bread. Such a geuer in my counsel is next cousin to Sathan, for be gaue Christ stones in stoode of bread, but this man geueth the Christian stony bread,

Therfore ye that haue it, be not vnmynd­ful of the poore I pray you, and agayne geue [Page] eare to Syrach, for thus he doth teach: Lay Eccle, 29 vp thy almes in the handes of the poore, and know that what thou keepest, in the end thou Eccl, xvij shalt onelye leese, but that that thou geuest, shalbe as a purs about thy necke, as the same wise man saith: For as this life waxeth old Prou. xj, and our daies passe away, so shal this vayne pelfe passe away from vs, neither shal riches helpe in the daye of vengeaunce, but the cor­ruption abideth which freateth like a canker. 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 in satisfiyng our duty to geue to the poore, is better then to kéepe to our selues the flitting mucke, euen as Lac­tansius Lactans. lib. 7. cap 27. doth teach vs: 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: Let euery man perswade him selfe, that his soule is better then these subtill ritches, the pesses­sion whereof is variable and vncertaine, 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, yet at the length [Page] we must leaue them to others. Then I pray thee ay them forth for the profit of your bre­thren. Learne to forsake them, before they forsake you. Learne the wise counsell of our Sauiour Christ: Make thee friendes of the wicked Mammon. Luk. xvi,

It is maruail to heare how plentifully the Scriptures commaund vs to be mindfull of the poore, besides that that already hath bene alledged. As in the Prouerbes the wise man saith: Hee that hath pity on the poors, lean­deth Prou, xix Psa. xviij to the Lord. And Dauid in the Psalme desireth to delyuer the needy from the hand of the synner. And Christ saith: I was hungry, Mat. xxv and ye gaue me meate. &c. But how slacke all states are in satisfiyng this duty, with griefe I speake it, & with dread for their negligence they shall heare and seele it, when it shall be to late for men to dissemble their state.

Yet ye geue not, and why so? Not because ye haue not wherof ye may geue, but because ye wil not let go from you that you may well spare. Power wanteth good wyll that should be adioyned vnto him. The purs is able, but the hart is not franke. Needy niggardy cau­seth many to profes such a needeles necessity, that that is kept from the poore, that profuse prodigality wilfully doth waste. Many are [Page] good to the poore, as we commonly saye, but they will geue them nought, then I say great boast, and small roast maketh vnsauerye mouthes. Yet if wordes wil do any good, they shall not want. For it costeth vs nothing to say: alas good soule God helpe thée, God com­fort thée, I would we were able to helpe thée. So that they wish well to them selues in wi­shing them able, but of such wishing, 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. 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, and why? because ye wyll hatch the Cockatrice egge. Ye nurse vp a canker for your selues, ye keepe the packe that shall trouble your vyage to God as Christ sayth: O how hard shal it be for a ritch man to come Mat. xix, to heauen, it shall be easier for a Camell to go thorow a needels eye. He saith not so because no ritche man shall be saued, but because the mercyles ritch man shal be damned.

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: he withdraweth his hand because he is [Page] not set vp in the church higher, proud hartes and Beggers pursses, but where is that rule and condition prescribed? He pleadeth po­uerty, and yet sticketh not to bet, pricke, 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 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. 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. Hee turneth a­way in rollyng of tymber both his thrift and pittie that is commaunded, thereby making both wife and chyldren beggers. Some in chambering and wantonnes (ye know what I meane) wasteth his body plaged with dis­eases, and his goods, but no peny for the poore. 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. But in the meane whyle the stocke of the poore is cleane forgotten. Which thing [Page] vnles it be mended, I let you to wyt the poore shall cry, 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: The Psa, xxxiij poore crieth vnto the Lord, and he hath heard them. Waxe ashamed therefore of this vn­thryftynes, of this waste and excessiue ryot. 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 Luke .vi. poore and néedy. Geue, and it shall bee geuen you, saith he, by s. 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 Mark. xij, into the treasure of the poore, but hee setteth forth before vs the poore widdowes mite, to teach vs as Paule saith to geue gladly. Euen so he reasoneth wyth the craftye ritch man, that would know what to do to attaine eter­nal lyfe. He sayd: Go sell all that thou hast, Math. xix and geue to the poore, not that it is necessary for euery man so to do, or that a man cannot be saued except he so do, but thereby teaching him particularly to lothe the world, so there­by vniuersally sheweth vnto all men the care they owe to the poore. And for this cause the [Page] holy Apostle prescribeth thye collecting for the poore as a necessary busines, and the Sa­bothes labour. Not on the Saboth to spend and consume all that the wéeke hath before gotten, nor by vnlawful games to prophanat the Sabboth, by hunting of tauerne and ale­house to dishonour the Lord of the Sabboth, but as becommeth good Christians to make collection for the poore S. Paule willeth say­ing: Of the gathering for the saints as I haue i, Cor, xvi, ordained in the congregatiōs of Galatia, euē so do ye vpon some Sunday, let euery one of you put a side at home, and laye vp whatsoe­uer he thinketh meete. He saith not, let euery man waste and spende what he lyst, but laye vp for the poore that that is meete. For if the ritch would once become liberall, there is su­perflueus inough to helpe the poore and néedy, for nature is soone pleased. 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, for there wanteth but good wyll, and good vse. Then let the proud leaue his cuts, hys pown­ces, his gardes, and embrothery, and geue na­ture euen inough to suffise, and hee shall geue the pore a good portion. Let the Glutton serue nature to suffise, and leaue hys surfet, then [Page] shall the poore bee fed with that, that hee often times either vomiteth forth, or worketh as a meanes to destroy his lyfe. Let the whoore­monger leaue his daliance, it shall be good for his body, and better for his soule, and his pur [...] shalbe the heauier to helpe the poore. Let the Artificer syt fast by his calling, then shall hée profit the common wealth by his trauel, and he shall haue some what to spare to helpe the poore, euen as to this purpose S. Paule exhor­teth Ephe, iiij. the Ephesians, that eche of them labour with their handes, to obtayne thereby that they may geue to him that hath néede, because wee are not borne to our selues, but to our Country, to our Parentes, our brethren and friendes, to do good to all, but speciallye to the Galat, vi. houshold of faith. For amongest all the sacri­fices which now the Church vseth, as prayse and thankes geuing to God is the chiefest, so the next is to distribute to the néedy Saintes, as the same Paule teacheth the Hebrues say­ing: To doo good and distribute forget not, Hebr, xiij, for with such sacrifices God is pleased. Sure­ly of that goods that we keepe in store, we are answerable, but of that we geue to the poore, we are discharged. That that we kéepe, the rust wil freate like a Canker, as James saith, Jacob .v. but that that is layde vp in the bosome of the [Page] poore, that is discharged, as our Maister hath commaunded. 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. Opera eorum sequentur eos, that is, their Apo, xiiij▪ workes follow them.

Then trauell not after ritches to get esti­mation, for thou broughtest nothing into this world, nor set not thine hart vpon vnrighte­ous Mammon, least thou fall into the temp­tations [...], Tim, vi and snares of the Deuil, but be mer­cifull to the poore indifferentlye without re­spect of persons. For God as Augustine saith, shal crowne his giftes in thee. Let the Beg­ger be wicked, thou shallt haue the prayse. Though some make an occupation of it, and accompt of their vales, yet as Paule doth bid thee especially remēber the houshold of faith, so be doth not deny thee to do good to all.

Feede not your equales, nor the like his like, franke not your selues to fatte to feede the woormes, for as Esay saith: Your pride shall Esay. xxvi Amos, iij, be pluckt to hell, your fat carkases shall fall in the end, the Moth shall freate thée, and the worme and the duste shall couer thee. But when ye may spare to spend and banket your selues, to make your hartes glad, as Christ [Page] saith in the Gospel by S. Luke. Then cal the Luk, xiiij poore and impotent, the halt and the blind. &c Let Herod in his daliaunce remember hys prisoner John: 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. When Diues hath diued, let Lazarus haue the crooms.

Surely it is a shame to sée and knowe the contempt of the poore, especially nowe in the time of the Gospel, when faith shuld so spr [...]d her selfe in our hartes: faith I say that is ex­ercised in loue, that bragging much of faith in wordes, do not correspondantly aunswer the same in déede. Wle can looke vpon the qua­uering carkas that lieth ful cold, and we say, God helpe thee, and sende thee warmth, but where is our helpe? Yet they are our flesh, so that in contemning them we leaue our duty Jacob, ij, vndon, and verifie James in his saying: 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, 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 [Page] in the good Christian, it alwaies is exercised, but euery trée that bringeth not foorth good fruit, is cut down and cast into the fire. It is not enough onelye to beare leaues, but we must also bring forth our fygs, or els the lord Jesus shall cursie vs.

Then this is to be learned, that none con­temne or dispise the poore, but that euery mā according to his ability helpe them, and con­sider of them as Dauid sayth. 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: neither on the other syde none say I am so poore I cannot help, I néede help my selfe, for God loueth glad hartes & chere­ful i, Cor, ix, geuers. 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 Eulgen­tius Ser­mone de confesso ribus. saith: Dare elimosinam omnibus est possibile, si adsit bona voluntas: Omnibus facile, si non adsit dira cupid [...]tas, omnibus salubre si ferueat charitas cunctis debet esse commune vt omnibus detur eterna felicitas. He sayth: It is possible for all men to geue almes, if all men haue good wil therunto. He saith it is an easy thing for all men to do, if cruel conetous­nes be not present. He saith it is wholesome [Page] 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, as I haue said before, but for the promis sake, as Christ saith by S. Mathe w: He that Math .x. Mark, ix shall geue to one of these lyttle ones a cuppe of cold water in my name, he shall not loose his rewarde.

Geue we must to satisfie Gods ordinance, wherto he hath ordained vs, as the same Fulgence Fulgen­tius de confesso ribus. saith: 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, and his creatures to whom we should geue. 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, or els we commit synne in abusing Gods ordinaunce. 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. 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 y ^e portion that God hath appointed for them, ordayning thinges for them, and ordaining them also to enioy those [Page] thinges, as ordaining ritches and ritch men, to helpe the poore in their pouertie.

Which were an easy matter, if ther were a forward good wyll and readynes: For the number of the poore he nothing comperable to the number of the ritch and wealthy. 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. An easy matter I say, if we folow Chrisostomes counsel, who saith thus: Gratia Dei centum millia hominum Chryso. homeli. 87. in ca. Mat. 26. huc cōuenere opinor, quorum singuli si vnū panem quotidie paupertate offerrent, omnes certe pauperes abbundarent: si vnum quis (que) obulum solummodo, nemo penitus indige­ret. Whose woordes in English are these: 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: if euerys man woulde geue but one halfepeny, no man shuld want.

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, as euer was then? The matter being so small that is required, me thineke it is great impietie if it be denied. If ye be moued [Page] to geue more, God blesse that motion, & moue ye so stil: if not, yet geue this small request. 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: Inperat aut seruit collec­ta Horace. pecunia cui (que), That is to say.

Then I say once againe, geue, that it may be knowen that ye gouerne, and do not obey, for in kéeping ye séeme most manifestly to be gouerned. 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, and so posses I beséech thee, that thou know to geue forth. 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: Rape, Martial. congere, aufer, posside, relinquendum est, 1.

But what should I speake of Chrisostomes counsell, or vse mine own perswasion, or in­fer the verses of Peets, when as there are [Page] good and godly lawes appointed for the same in this Realme of England? as ceasments in parishes, and Colectors for the same, forfaits for absence from the parish church, and Side men for the same, 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, for euery mā pluc­keth his neck out of the yoke, and no man as­ked why so: the forfaites is neuer asked, be absent who wyl. Thus conscience is careles and lyeth a sleepe, regarding neither duty to­wardes the poore, nor vow towardes God, neither wordly shame and improofe for their negligēce, nor the answer they haue to make for the poore: neyther the crye of them that liue for a time, nor the iudgement of him that lyueth for euer. And this is the cause of the want of the poore.

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 Amos, ij, Nay they will buy them and sel them out of doores. They are good to the poore as they say, but they wil geue them nothing, & thus the poore are robbed, God amend the euyll.

I might apply histories, the reportes of good & godly men y ^t wer merueilous beneficial to [Page] the poore, 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, and leaue to be Epicurus fellow. 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 liberality might once kil couetous if ritch men could commaunde the peny that commaūdeth them, which God once graunt.

Surely amongest al the exercises of Chri­stianitie, ther is none more fit for a Chrstian nor more séemelye, then large liberalitye to­wards al, and pure pitie towardes the poore. And therefore the storyes reporte of Helena Flores hi­stor. lib. 1 Queene of the Albanes, a most memorable report, that is this, that she being called to y ^e faith of Christ, and so baptised in the raygne of Cladius Cesar, the .x. yeare, great famine oppressing y ^e people in Syria, she of her own cost prepared great store of corne, and sent to them. 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.

[Page]Consider their néede ye wealthye world­linges, that would be content with hungrye chaps to chaw, and with sanke bellies to de­uour that that ye wastefully neglect, beyng ordayned for the poore, & 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. Let Christians learne a lesson of the Heathen Orator Tully who saith thus: Multa vilia & scruilia nego­tia liberos homines ac ingenuos paupertas a­gere Ciceroex appellation [...] cōtra Eubulidē cogit, ob que potius misericordiam quā interitum demerentur. Pouertie (saith he) compelleth many a good and honest man to sake in hand vile and slauishe businesses, for which cause they deserue mercy and succour, rather then destruction. 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.

Therfore let me entreate you with Dauid the prophete, O ye ritch men, consider your duty, remember the poore, and of your satiety all their emptines: Ye that eate til ye blow, and feede [...]il your eyes swel with fatnes, that taste first your course meates, and then fal to your fine, that drinke the colde drinkes for your stomackes that are hot, a cup of claret [Page] wine, some ale or béere to laye a foundation, 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, and I know not what the prodigal waster li­censiously doth spend, which with thankesge­uing vnto satiety God hath created for you. 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, as the text doth shew, for such shall be deliuered in the time of trouble, that so shall do. And thus much of the first part.

Now must I speake a little of the second, which I shal not néede to stande long about, because the scriptures plentifully teache the same, & experience doth proue it. But what shall we haue for helping the poore? Surely blessing in this world, honor and diliuerance from trouble, as Dauid saith, and retributiō Apo, xiiij in the life to come, and their workes shal fol­low them. 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 Psal. x [...]j, be blessed, and deliuer not thou hym into the [Page] handes of his enemies.

Againe, our Prophet expresseth well the promis graūted to the man that considereth the poore and néedy, saying: He hath disper­sed abroad, and geuen to the poore, his righ­teousnes Psal. cxij. remaineth for euer, his horne shall be exalted with glory. Which wordes Snoi­godane interpreting sayth thus: Dispersit Snoigo­dan. in Psal. 112. amore Dei non thesaurisauit sibi: Dedit pauperibus non histrionibus aut adulatoribus: Iustitia eius & merces misericordie manet in seculum seculi, quia praemium erit eternum. Which wordes englished are thus: He hath geuen to the poore, not vnto wicked rakehels and flatterers, his righteousnes, and the re­ward of his mercye remaineth for euer, be­cause the reward is eternall in heauen. By which words Snoig [...]dane teacheth wel vpō whom we shall bestow that we may spare, and who ought not to haue. 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: not vpon cardes and dice as some o­thers do: not vpon excesse of apparel and fare as some do: not vpon fensing and dauncing to please the flesh: not vpon varlets and pa­rasites, those fawning dogs, the Catterpillers [Page] of the poore, but vpon the godly and the ver­tuous poore, for that is the gift that hath the promise of reward annexed vnto it.

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, as he writeth in these woordes saying: Those Tobi. xij. that exercise almes and righteousnes, shal be filled with lyfe. 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.

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, but rather thinke and knowe that it is the portion that of all thy goodes is best bestowed. For looke what thou kéepest, thou shalt loose, but that the poore hath, thou kéepest for thy self. Remember the good cap­taine Cornelius, whose memory is registred in the Actes, to whom the Angel appearing in a vision said thus: Cornelius, thy prayer Actes .x. and thine almes is come vp before God. Loe here the reward, and also of whom thou shalt be rewarded.

Beleue therfore and know ye that be ritch, God willeth ye to lay forth nothing for hym [Page] which he will not recompence: 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. 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. To whom she said, I haue nothing 1. Reg. 17 but a litle flower in a barel, and a litle oyle in a cruise, which notwithstandyng shee besto­wed vpon him. And what folowed then? for­sooth her barrel was filled with flower, and her pot with oyle. Surely, the plentye that commeth by the poore is much, as Augustine saith: Fecundus est ager pauperum cito redit August. in Psal. donantibus fructum, that is: The fielde of the poore is fruitful, it surrendreth againe the fruit with spede to them that geue ought, yea if it be but a cup of cold water, sayth our Sa­uiour Mark. x, Jesus Christ.

The blessed Apostle s. Paule specifieth the promise annexed to the exercise of almes, in his Epistle to the Hebrues, saying thus: God Hebr, vi, 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. The confirmation wherof Christ in these wordes [Page] expresseth saying: Blessed are the mercyfull, Math. v, for they shall obtayne mercy.

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. Yea and nature in flesh and bloud is not able to reache to the knowledge of them, 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: I was hungry, & ye gaue Mat. xxv▪ me meate, thirsty, and ye gaue me drinke▪ &c. Therefore enter into the kyngdome prepa­red for ye from the beginning of the worlde. So then that not onely many sorrestriall be­nefites to enritch vs here are promised in re­compence, but those, that as I cannot repeate them, so vnworthely we haue them promy­sed for any thing we do, but because our gra­tious God hath promised, we shal surely en­ioy them. 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: no pen hath writ­ten, therfore must I stay mine: no hart hath conceiued, yet may we beleue, such glory hath [Page] our gratious Maister prepared for his faith­ful Stuardes in that his kingdome that our Christ speaketh of. 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