THere is no dutie of Christianitie more com­maunded or commended in holy scripture, Then Loue out of a pure heart vnfeyned, Ioh. 13.15. cha. be­cause it hath relation to both the tables of gods law and therefore is tearmed by Christ him­selfe (the fountaine of true loue) The verie badge to know his disciples from Sathans bondslaues (who delight euer in malice and mischiefe) neither can there bee any thing wherein the loue of Christians may appeare more plainely, then in reléeuing one another in their necessitie. Ephe. 4.2.15. In discharging which dutie, the most able and willing are flowe i­nough, and many faire professors murmur thereat, as Iudas did at Marie Magdalen, who found openly a great default with her, for pouring a box of precious Oyle, vppon the blessed head of Iesus, (though she did it dutifully, Mat. 26.6 13. to prepare him to his burial) pretending good wil vnto the poore, y ^t it might haue bin solde & giuen vnto them (not that indéed he sought their supply) [Page] but intended to haue it to his owne vse, because he was a théefe and bare the bag, Ioh 13.3.9. as Christ reporteth of him, and that the wo­man had wrought a good worke on him: saying further, They should haue the poore at all times with them, to helpe them (if they would) giuing such to vnderstand that found so great fault with Maries fact, Mar. 14.3.9. that they made a great shew to relieue the poore, but when they should séeke for succour vnto them, they would be then slow inough to sustaine them: which a­mongst many is a common corruption in these daies, A common default in these daies. rather to find fault at others well dooing, in giuing of almes, then to bée liberall that way themselues, to giue good almes vnto others. To redresse which default (the poore in all places béeing in pe­nurie) I haue vndertaken to be their Solicitour, The au­thor the poores So­licit [...]. vnto all man­ner of persons, which ought in equitie either to supply them, or to prouide that such as make default (being well able) may bee compelled thereunto by further authoritie from the Almightie, if this gentle motion in the words precedent will not preuaile, which héere I will repeate and explane vnto them, (by Gods assistance) ‘Blessed is he that considereth of the poore, the Lord will deliuer him in the time of his trouble.’

IN this parcell of holy Scripture we are to obserue especially two parts.

• 1 First the description of a good man or woman in these words expressed, Blessed is he that considereth of the poore.
• 2 Second, the benefit belonging to such a person, that is to say, The Lord will deliuer him in the time of his trouble.

In the description of this good man, we are to remember two other points.

• 1 First, the title ascribed vnto him, That he is (blessed)
• 2 Second, the manifest marke of such a man, That he con­sidereth of the poore.

Concerning the benefit belonging to such a man, wee are to [Page] meditate of these two points also.

• 1 First, His safe preseruation, contained in these words, The Lord will deliuer him.
• 2 Second, The time when especially, viz. In the time of his trouble.

To begin with the first point, and procéede in the particu­lars, where the kingly Prophet Dauid saith: Blessed is hee that considereth, &c. His meaning is not, that such a good man onely is blessed, but such a woman also, Both kinds blessed. for in this place Man signifieth mankinde, that is, both sexes, man and wo­man. As our Sauiour Christ in generall tearmes saith: Bles­sed are the mercifull, naming neither man nor woman, Mat. 5.7. but compriseth them both within the compasse of true blessednesse, (if they be mercifull)

Moreouer, though in the description of this godly person, or any other in vsuall spéech, the title is euer set downe before, to mooue others to better attention of that which followeth, The first in vse, the se­cond in or­der. yet hauing relation vnto the qualities of that person, it must in or­der follow the same, and be handled the latter, for in due procée­ding, the case standeth thus: He that considereth the poore, he is blessed. As if the Prophet should say, whosoeuer would know one speciall marke (amongst others) of a blessed man, Six parts concerning the poore. hee that considereth the poore is such a one. In which short sentence we are to obserue sixe especiall points.

• 1 What kinde of poore the Prophet here meaneth.
• 2 What it is, rightly to consider of them.
• 3 What persons rightly consider the poore.
• 4 To produce some examples of the poore considerers.
• 5 The double effect of considering the poore.
• 6 Their dangerous estate that consider not the poore.

To begin first with those poore whom the Prophet here pro­poundeth to bee considered of: in a word they bee all sorts of poore good and bad, that are in any kinde of necessitie: which may be manifested by Saint Pauls words: Doo good to all, Gal. 6.10. especially to those of the houshold of faith: containing both [Page] sorts within the compasse of our compassion, by the which oc­casion, Six circum­stances cō ­cerning the poore. these circumstaunces concerning the poore are to bée remembred.

• 1 The seuerall kinds of poore to be holpen.
• 2 That none ought to be idle, nor yet to begge.
• 3 Why God will haue the poore amongst vs.
• 4 What prouision is made for them by law.
• 5 Her Maiesties continuall care for their supplie.
• 6 What meanes to relieue them, is put in practice.

Two sorts of poore.Concerning these seuerall kinds of poore, that now especially are to be considered of, may wel be diuided into these two sorts.

• 1 The impotent poore.
• 2 The poore able to woorke.

The impo­tent poore foure sorts.The impotent poore, (though many in number) may well be conteyned within these foure kinds, all wanting wherewith to relieue themselues.

• 1 Aged persons past their worke,
• 2 Lamed persons vnable to worke.
• 3 Little infants without parents.
• 4 Poore sicke persons during their weaknesse.

To be re­lieued in the whole.All these of necessitie, must be maintained in the whole, (if they haue not of their owne towards their supply) for touching the sicke poore, (though they haue some goods, gotten by sore la­bour in their health) yet I sée no reason, that they should sell the Cowe which giues the children milke, nor the tooles they worke with, nor any néedfull thing belonging to their mainte­nance: all which things in compassion are to be spared, as the lawes of Moses prouided in that case. Deut. 24.

Concerning the poore that are able to worke, they may be di­uided into these two sorts.

• 1 Such as may earne their whole maintenance.
• 3 Such as must be relieued in part,

The poore that are able to liue by their labour, are of thrée sortes.

• 1 Able to worke of three sorts.
  1 Such as are willing to take pains, and cannot get worke.
• [Page] 2 Such as are yong and lustie, yet vnwilling to labour.
• 3 Such as are committed for some offences, and haue not wherewith to be maintained.

The poore not able to liue by their labour, 2 VVilling to worke three sorts. and yet fitte and willing to take paines, are of thrée sorts also.

• 1 Orphaned children aboue seuen yeares olde.
• 2 Such as bee ouercharged with children, hauing nothing to maintaine them but their hand labour.
• 3 Such as fall to decay in their workes, by reason of theyr yeares, weaknesse or infirmities.

All which ought to be relieued in part, as their necessitie shal require.

The second circumstaunce touching the poore, is, 3 None to begge or be idle. to prouide that none liue idlely that can labour, nor any begge that are vnable: for both those persons staine our profession by theyr bad examples.

But some will obiect, was not Lazarus a begger, An obiectiō lying dayly at the rich mans doore, and yet recommended in holy Scrip­ture to be one of the redeemed in Iesus Christ.

The example of Lazarus is commended for his patience (not for his begging) being onely constrained therevnto, Answere. or else to fa­mish. So small regarde then was had of the poore, that were vnable to worke: for, if begging had been lawfull, Christ would haue sayde, You shall haue Beggers alwayes with you, Mar. 14.7 in stead of the Poore.

The strangers in London (if report be true) may be a pat­terne in these respects to all our English nation, for they are so carefull to kéepe their Countrey people, both from idlenesse, and begging, that such as can worke, neither want worke, How the strangers in Londō pro­uide for their poore nor yet wages, and so soone as any fall in decay, their state is impar­ted vnto their company, and then commonly, they abstaine one meale on the next Lordes day, and giue the price thereof to­wards the parties maintenance. And their care in this case was so great in the primitiue Church, Act. 4.34 37. that manie solde their liuing to maintaine theyr poore Brethren, and kept a [Page] custome euerie Lordes day to lay vp some money towardes the reliefe of poore straungers, 1. Cor. 16.1.5. The care in the primitiue curch of the poor. when a collection should bée made for them: so vnwilling they were, that any Christian should begge in those dayes, to the dishonour of Christ and his Gospel.

3 VVhy the poore are scattered amongst vs.The thirde circumstaunce touching the poore, is to search out the cause why God hath left the poore amongst vs, (scatte­red as it were in all countries) which may séeme to bée in two respects, partly to trie our loue vnto them, and partly to ap­proue our faith vnto God, that he may blesse vs, as Moses de­clareth after this maner.

Deut. 15.1.18.If anie of thy brethren be falne poore, in the Citie, (as yée shall haue the poore alwayes with you) yée shall lende and giue him (as necessitie requyreth, without any grudging (not looking for it againe) that the Lorde thy God may prosper thy procéedings.

The fourth circumstaunce concerning the poore, is to con­sider, Three sta­tutes for the poore. howe the lawes of this lande hath prouided for them, which consist in thrée Statutes made to that ende since her Maiesties reigne.

• 1 The first, made in the fourtéenth yéere of her highnesse reigne, intituled, An Act for the punishing of all rogish vaga­bonds.
• 2 The second, made in the eightéenth yeare of her high­nesse reigne, intituled, An Act for setting the poore on worke, &c.
• 3 The third, made in the fiue and thirtith yeare of her high­nesse reigne, intituled, An Act for the necessarie reliefe of soul­diers and mariners.

1 Statute, how rogues should be punished.In the first Act, there is restraynt, that none shall wan­der abroad without licence vpon speciall occasion: all other va­garant persons able to worke, to be taken and punished as Ro­gues and Vagabonds, The first offence, to be stocking and whipping: The second, to be burnt in the eare: and the third to be taken and hanged as felons.

[Page]The second act tendeth, to set the poore on work, 2 How the poore shuld be set on worke. that there should be houses of correction builded in all countreyes, and stocks in money prouided, to set all the poore (that can worke) or lacke worke, to spinne, knit, or such like, (and all the impo­tent to be otherwise reléeued by wéekely contribution.) If any refuse to worke that are able, 2. Thes. 3.10. to be punished with want of meat (as the apostle warneth) with flocking, whipping, or otherwise, at the gouernours discretion.

The third act prouideth, that all manner of Souldiers and marriners that fal to be maimed in her maiesties warres, 3 Statutes for releefe of Souldiers. shall be maintained honestly in their owne Countreyes (by generall ceassments) according to the places they serued in be­fore, bringing due testimonie thereof, from their generall or Captaine.

If these thrée statutes were duely put in execution, VVant of execution, &c. (accor­ding to the true meaning thereof, there neither could nor would be so many poore, nor so great penurie, as there is at this day.

The fift circumstance concerning the poore, 5 Her maie­sties chri­an care for the poore in two re­spects. to mooue our compassion towards their sustenance, is the consideration of her maiesties most gracious regard and forwardnesse, to haue their wants supplyed in all parts, appearing plainely in these two points cheefly.

1 First in releasing her owne right by custome for the brin­ging in of corne from forraine kingdomes, 1 In releasing her cu­stome. to serue the want throughout her dominions (which will amount to no small summe, both to incourage her merchants to venture, & to bring downe the price to reléeue the poore, which (God be thanked) it hath doone already in many places.

2 Second, in causing her maiesties most honorable councell, 2 The coun­cels letters sent in the poores be­halfe, by hir maiesties meanes. to direct theyr letters in her owne name, to the two Arch­bishops, of Canturbury and Yorke, to signifie her pleasure to all their brethren in both prouinces, that Wednesday suppers should be spared of the more able, & wholly conuerted towards [Page] the due reléefe of the poore.

I may not omit héere the christian perswasions of the Lords of the councell, The coun­cels care for relee­uing the poore. in their godly letters to the said Archbishop, to mooue them by all good meanes to séeke the maintenance of the poore, and withall in setting downe necessarie direction to all the Iustices in this Realme, for the restraint of wasteful expen­ces, and due prouision to serue the markets, with corne in all parts (so much as is possible) to procure reléefe for her maiesties people, that none might perish by this great penurie.

Whereunto if we adde the forfaiture of 12. pence for euerie housholders absence from Church (man and woman) forenoone and after, Twelue pence a time for absence from di­uine ser­uice. sunday and holiday (according to the statute) without sufficient cause alledged) to be duely collected by Churchwar­dens and others appointed to that end, with the like regard for Wednsday suppers: there would be sufficient reléefe for the poore in all places (if corne were much déerer) as by indifferent computation will appeare. If we estimate the price of foure a­ble persons (their suppers only) towards the reléefe of one poore body, that could not worke.

The sixt circumstance concerning the poore, is to search out how those prouisions made by Law for their due reléefe, VVhat meanes to releeue the poore is put in practise. is put in practise: that is in few words, whether the impotent be pro­uided for, whether the able to labour haue worke and wages to liue vpon, and whether all idle vagabondes that are able and will not worke, be punished for example sake (according to the statutes before expressed)

It may be spoken to the praise of some well disposed people in some good townes, Some good townes do prouide for the poore. within some parts of her maiesties domini­ons, that a man passing through the same shall sée not one beg­ger asking any almes, (except one or two that kéepe the com­mon box, according to the order) to take the beneuolence of tra­uellers and strangers: so well are the statutes obserued in those places.

The poore of VVake­field.For the towne of Wakefield, where my abode is, (though the poore be many and needy) yet thus much in truth I may speak, [Page] to my knowledge, that if any be pinched with penurie, the de­fault especially resteth in themselues, though some other per­sons can not be excused. For, (to the prayse of God bée it spoken) there is not onelie a house of correction, according to the Lawe, but withall, The able want no worke if they will. certaine stockes of money put foorth into honest Clothiers handes, who are bounde with good sureties, to set all the able poore to worke, after fiue pence, or sixe pence a pound of wooll spinning (as they shall deserue) if they will fetch it.

For the impotent poore in euery stréete, they haue béene considered of, (by the most able and forwarde men of that Towne) and a generall ceassement voluntarie made for their supplie wéekelie, A weekely collection for the im­potent. which by confirmation of her Maiesties Iustices, is still kept of euerie able householder, besides the Wednesdayes Suppers, for the which the Church-wardens take paynes accordingly, wherein if euerie one woulde dis­charge that dutie required of her Maiestie, to let the poore haue the full benefite of their sayde Suppers, there should not one person haue cause to begge there for all this deare yeare. As for the yonger sort, fitte to learne trades and occupations, there is order taken to put them to apprentisshippe, or other­wise to seruice.

Hauing thus farre onely made declaration of the seue­rall kindes of poore, and what prouision hath béene made for them by Actes of Parliament, and new of late by her Ma­iesties good meanes, and speciall direction from the Lordes of her Counsaile: Let vs nowe procéede to the second speciall poynt of the former sixe. Second poynt.

Concerning this poynt, there be sixe propositions of speciall importaunce to be considered of. Six poynts of conside­ration.

• 1 The proceeding causes of so manie poore in all Coun­treyes.
• 2 That God might haue made our estate lyke vnto theirs.
• [Page] 3 That we should do to them as we would be done vnto.
• 4 Why we all ought to helpe to relieue them.
• 5 Those places of scripture tending to compassion.
• 6 How their present want may be relieued.

To begin with the first proposition touching the procéeding causes of many poore in all Countreys, though some impute the same to the dearth of graine, and the occasion thereof to vn­seasonable weather, 1 The pro­ceeding causes of the poore. especially in haruest time, by tempestuous winds which shoake out the corne when it would haue béene shorne, yet must we search further from whence those windes came, and the cause thereof, which were the procéeding causes indéede.

For the former of these last causes, all windes and ill wea­ther procéede directly from the iustice of God, Gods iu­stice. (as many places of the holie Scripture proue the same) especially in the Pro­phecie of Amos, where it is sayde, There is no euill befalles to any Citie, Amos 3.6. but the Lord hath done it, (meaning by euill, all maner of afflictions.

Mens sins prouoking Gods iu­stice. Leu. 26. Deut. 28.Concerning the latter, the Scripture likewise doth make mention, that the sinnes of all people do prouoke Gods iustice, to plague vs sundrie wayes, as all men may perceyue in per­vsing the Prophets (especially the booke of Deuteronomie, and Leuiticus.)

The due premeditation whereof, will vrge vs to consider of those particular sinnes, which procure Gods iustice to punish vs with penurie.

• 1 Partly procéeding from the poore themselues.
• 2 But more especially from the poore makers.

Six sinnes proceeding from the poore.The procéeding sinnes from the poore themselues, whereby they prouoke the Lord to pinch them, are these six especially.

• 1 First, their misspending of former times in idlenesse, when they might haue wrought.
• 2 Secondly, their wilfull wasting of their goods when they had them, in bibbing and belly-cheare.
• 3 Thirdly, their impacient bearing of their present want, [Page] complaining often without cause.
• 4 Fourthly, their dayly repining at others prosperitie, to haue so much, and they so little.
• 5 Fiftly, their banning and cursing, when they are not ser­ued as themselues desire.
• 6 Sixtly, their seldome repairing to their parish Churches, to heare and learne their duties better: all which must be a­mended, if they would haue their wants supplyed.

The procéeding sinnes from the poore makers, wherby they prouoke Gods iustice to plague vs with this present penurie, The poore makers sins ten in num­ber. in all places, are many and grieuous, especially ten, which may be tearmed the bréeders of the poore.

• 1 All excessiue proude persons in apparell.
• 2 The vnmeasurable wasters of meate and drinke.
• 3 The importable oppression of many Landlords.
• 4 The vnconscionable extortion of all vsurers.
• 5 The vnsatiable couetousnesse in corne-mongers.
• 6 The wilfull wrangling in law matters.
• 7 The immoderate abuse of gamming in all Countreys.
• 8 The discharging of seruants and apprentises.
• 9 The generall abuse of all Gods benefites.
• 10 The want of execution of good lawes and statutes.

All which must néeds increase the poore, and the increase of poore must likewise procure penurie, and scarcitie in all places, as by diligent examining the former particulars, will appeare plainely to the view of all persons.

To begin first with all proud persons, 1 All proud persons. that kéepe no modera­tion in their apparell, neither in cost nor change, and common­ly (farre aboue their calling) must not their maintenance vrge great sums of money? It may be more then either their rents or getting will extend, which must néeds inforce them, either to racke their tenants by fines, or else to run on score in their cre­ditors bookes, till they sell them one lordship after an other, and then must the tenants pay for their pride and will not this dea­ling make many poore?

[Page] 2 Al prodi­gal personsThe second sort of poore makers, be all such kinde of prodi­gall persons, as riotously waste their goods and substance, in surfetting and drunkennesse, in banketting and bellicheare, day after day deuouring more meate and drinke into one bel­lie, then woulde well serue two or thrée persons: and must not this dealing make all graine and victuals the scanter, which in the ende must néedes pinch the poore, through want of the same?

3 Oppres­sing land­lords.The thirde sort of poore makers, are all vnreasonable op­pressing Landlordes, and that by thrée hookes, either by tur­ning theyr Tenaunts out of doores, to enlarge theyr De­maines with their tenements, or inhauncing of their rents, or else in making them sell all their goods, that they are not able to till their land, but let it cut to others: and must not this dealing make many poore?

4 Extorting vsurers.The fourth sort of poore makers, are all kinde of Vsurers, whether it bée in money or wares, who deale so vnconcio­nably with men in these dayes, that they are not ashamed to extort twentie, thirtie, or fortie poundes in the hundreth, so they can defraude the lawe: and will not this dealing make many poore?

5 Couetous corne-mongers.The fifth sort of poore makers, are all sortes of couetous Corne-mongers, who commonly kéepe one yeares store be­fore hande, closely laide vp in their Arkes or Garners, and ra­ther then they will shew themselues so louing to bring it to the Market, to make corne cheaper, can be contented to sée theyr neighbours famished: and must not this dealing increase their penurie?

6 VVilfull wranglers in lawe matters.The sixth sort of poore makers, are all wilfull wrang­lers in Lawe matters, consuming their substaunce in wrea­king their wicked willes one of another (and sometymes bre­ther with brother, about verie trifles) as I coulde name a couple that might once haue béene accorded vnder twentie Nobles, within this fewe yeares, and newe haue quite spoyled one the other, with suites in lawe: and must not [Page] not this dealing increase the poore?

The seauenth sort of poore makers, Vnthriftie gamesters. are all immoderate vn­thrift gamesters, (at dice and cards specially) which (if they be lawful) ought onely to bee vsed for recreation, to make them more apt to walke in their vocation, and not to make game­ning an occupation to get their liuing thereby, (and that for the most parte to others destruction, their wiues and children) loo­sing possibly more in one night, then they can recouer all the yeere after, and force great men sometimes to sell whole Lordshippes to satisfie their lusts: and will not this dealing make many poore?

The eight sort of poore makers, are such, 8 Discharging of seruants. as vnlawfully dis­misse their Seruants and apprentises before their tearme end, and breake vp housekéeping for sauing of charges, being well a­ble to maintaine them still: and will not this dealing increase the poore?

The ninth sort of poore makers, 9 Abuses of Gods bene­fits. is the generall abuse of all Gods benefits (almost in all estates) very few kéeping any mo­deration, besides our vnthankfulnesse, which must needes increase the prices of all things, so as the meaner sort can hardly gette maintenance: and must not this dealing make the more poore?

The tenth sort of poore makers, 10 VVant of due execu­tiō of good lawes. is the want of execution of those Lawes and orders made for theyr prouision, which fault resteth in Magistrates and officers appoynted to that ende, and in many ministers, who ought publikely and pri­uatly to reprooue abuses, and put all persons in minde of their duties, yet either they cannot, or will not performe the same, whereby the most do liue in disorder: and will not this dealing increase the poore?

Now if one of these poore makers may bréede many poore, (as the oppression of Tenants by one cruell Landlorde) howe many will they bréede all tenne together? I thinke they will fall out to bee innumerable, namely if wee consider howe many such poore makers euery country hath, yea euery towne [Page] in one respect or other, (for what towne is there but hath some gamesters, alestakes, and such like, that daily increase the poore) which they would not doo if they did but often thinke of this one point, ‘ Luke 16.2.That euery person at the last day shall giue an account of his owne stewardship. &c.’

The Lords proceeding iniudgemē [...]The meditation hereof, will make them more carefull to walke in Gods feare, if they looke at that day to finde his fa­uour, when euery person shall bee adiudged according to the vsing or abusing theyr gifts, Mat. 15. to the helping or hindering of the poore (as Christ the great iudge shall then procéede with them) receiuing the mercifull into his kingdome, How all poore ma­kers should iudge thē ­selues. reiecting the merci­lesse into hell torments, to be damned for euer with Sathan and his Angels, except they iudge themselues in time (to preuent the iudgement of the Lord) in maner following.

The vaineglorious person may thus thinke, I haue pro­cured Gods iustice to plague vs, 1. How all proude persons should iudge thē ­selues. by spending so much in change of apparrell (aboue my calling) and so little or nothing to reléeue the poore: if I should holde on this course I shall bee condemned, therefore (by Gods grace) I will héereafter go more soberly in my apparrell, to doo the more good to such as neede the same, that Christ may receiue me into his kingdome.

The prodigall vnthrift may say in like sort, I haue procured Gods plagues vpon vs, 2. How all prodigall persons shuld iudge thēselues. by wasting much money in bibbing and bellychéere, that others now do féele the want therof, ther­fore (by his grace) I will be more sparing in time to come, that the poore may haue more plentie, and I escape damnation which I haue deserued.

The oppressing Landlord may likewise say, I haue prouo­ked Gods iustice to plague vs, How al op­pressing landlorde shuld iudge thēselues. in spoyling of so many of their goodes and liuings by incroching vppon them, by inhauncing their rents, and by excessiue fines, whereby I haue brought them to the beggers staffe, therefore (by Gods grace) I will no more doo so, but héereafter deale more mercifully with them, least I be damned with deuils in hell.

[Page]The deuouring vsurer may say in like sort, 4. How al Vsurers shuld iudge themselues. I haue procured the Lord to plague vs, by my extorting much money from ma­ny, and getting my goods with polling and pilling of o­ther persons, and thereby haue brought them into pouertie: but (by Gods grace) héereafter I will leaue that trade, Psal. 15. (and rather séeke to make restitution) otherwise I cannot inherit Gods kingdome.

The couetous cornemonger may likewise say, 5. Howe al cornemon­gers should iudge thē ­selues. Prou. 11.26. I haue pro­uoked Gods iustice to plague vs, being a meane to inhaunce the price of all graine, by withholding my corne from the mar­ket this déere yéere, and so haue procured the poore to curse me, but henceforth (God willing) I will helpe to bring downe the price againe, least I be cursed for euermore.

The wilfull wrangler may say in like sort, 6. Howe al wilful wrāg­lers in suits shuld iudge themselues. I haue procured Gods plague vpon vs, by wastefull misspending much money in lawe, to my owne great dammage and others also, which would haue doone much good to the poore, towardes theyr re­leefe this déere yéere. But (by Gods grace) I will héereafter further the same, by leauing law suits, and liue in charitie, that Christ may receiue me into his kingdome.

The vnmeasurable gamester may likewise say, 7. Howe all wastefull gamesters shuld iudge themselues. I haue pro­uoked the Lord to plague vs by my wilfull wasting much time and money by immorderate gamening, which would haue hol­pen the poore very well: but (by Gods grace) heereafter I will leaue that lewd course, that I may spare the more to reléeue them, and so (through his mercies) come to saluation.

The niggardly house kéeper may say in like sort, 8 How al bad house-keepers shuld iudge themselues. I haue pro­cured Gods plagues vpon vs, by putting away my Seruants and apprentises this déere yéere, (to spare charge onely through couetousnesse) whereby the poores want hath béene the greater: but (by Gods grace) I will héereafter become more liberall, to reléeue their necessitie, that I may inherit eternall felicitie.

Hee that enioyeth his ease and pleasure, 9. How al ca [...]eful per­sons should iudge thē ­selue [...]. may likewise say, I haue prouoked the Lord to plague vs, by my vnthank­fulnesse and idle expences, more then I layde out to reléeue the [Page] poore, in most places almost pined through penurie. But (by Gods good grace) I will héereafter set lesse by my delights, and more to helpe the néedie (as God requireth) that I may bee receiued into his heauenly tabernacle, when this life is ended.

The carelesse magistrate or minister may say, I haue pro­cured the Lord to plague vs, How all carelesse magistrates should iudge themselues. both by my owne default of duty, and little regarde to call vppon others to looke to their charges, towards the reléefe of the poore this deare yéere. But (by Gods grace) I will be more carefull henceforth of my dutie, and sée them supplyed, so as none (through my default) shall be fami­shed, that I may shew my selfe blessed of Christ, both in this world and that to come.

If euery one w [...]uld mend one al should prosper the better.If all able persons to whome God hath giuen the gifts of this world, would thus iudge themselues and amend that is a misse, (as we are all bounde) the poore should then be well pro­uided for in all places, and God be so pleased with our com­passion to his néedie members, as we should procure (from his liberall bountifulnesse) more plentifull increases of all things needfull, to fill our mouthes full of his deserued praises, for his mercifull procéedings with his poore seruants, that depende vpon his prouidence.

The second chéefe point that all able persons are to con­sider of, 2 point of considerati­on▪ is onely thus much, that God might haue made our estate like vnto the poore: that his more bountifull dealing with vs, should open our hearts to be so much the more beneficiall to them, or else wee shew our selues vnworthy of his blessings, and deserue in iustice to be depriued of them. Marke this well.

The third cheefe point that all able persons are to consider of, 3 Point of considera­tion. Mat. 5.12. is the wordes of our Sauiour, That we should do to o­thers as we would be doone vnto: which implyeth thus much, that as our selues would wish to bee holpen in our neede, so should wee be readie to helpe all others in theyr necessities (so much as we may) then are wee assured God will supply vs in our necessities.

[Page]The fourth chiefe poynt that all persons are to consider of, 4 Point of considera­tion. is, the especiall causes moouing, why we shoulde bée carefull to sustain the poore: which may be contained within these foure kindes.

• 1 God hath commaunded in his holy word, that we should be carefull of their sustentation.
• 2 They bée our owne flesh and naturall kinsfolkes, both by creation, and regeneration, and left amongst vs to trie our compassion.
• 3 Christ Iesus shed his precious blood for them, as well as for vs.
• 4 They be our fellowe heyres, of Christ his most blessed and euerlasting kingdome.

The often and diligent premeditation of these few poyntes, should lead vs all to this consideration, Mark these points well that if we tender Gods holy commaundement, if we haue any loue or compassion in vs, if wee make account of Christes precious blood, or if wee ourselues looke to inherite his kingdome, after this life en­ded, then must wee bée mindfull to relieue his members, Mat, 25. that is, the poore, who at this present are in great penurie, in most places, and are in daunger to bee famished, without helpe.

5 The fift chiefe point: 5 Point of considera­tion. Twelue places of scripture. that all able persons are to consider of, are those perswading places of Scripture, which do most vrge vs, to the due relieuing of the poore in all places, whereof I will onely set downe twelue, vnder which all the rest may be contained.

• 1 Cast thy bread vpon the waters,
  Eccle. 11.1.
  and after many dayes thou shalt be sure to finde it.
• 2 He that giueth vnto the poore, lendeth vnto the Lord,
  Pro. 19.17. and 28, 27. Rom. 12.31. Heb. 13 16. 2. Cor. 9.
  who will recompence it in due season.
• 3 To do good, and to distribute vnto the needy forget not, for with such sacrifices God is pleased.
• 4 He that giueth not sparingly vnto the poore, God will giue liberally vnto him, for he loueth a chearfull giuer.
• [Page]
  Psal. 112.9.
  5 He that distributeth vnto the poore, his righteousnesse shall remaine for euer.
• Luke 14.13.14.
  6 Call the poore, the lame and the blind to thy Table, so shalt thou bee blessed of the Lord, and bee recompenced for the same at the last day.
• Luk. 12.33
  7 Giue almes to the needie, so shall yee get a treasure in heauen that neuer shall decay.
• Psal. 41.1
  8 Blessed is he that considereth the poore, the Lorde will deliuer him in the time of his trouble.
• 1. Ioh. 3.17
  9 He that hath this worlds good, and seeth his brother want, and shutteth vp his compassion from him, howe dwel­leth the loue of God in him.
• Pro. 21.13.
  10 He that stoppeth his eares at the cry of the poore, shal crie himselfe and not be heard.
• Matt. 5.7.
  11 Blessed are the mercifull, for they shall be sure to ob­taine mercie.
• Iam. 2.13
  12 There shalbe iudgement without mercy, to those that shew no mercy, but mercifulnes reioiceth against iudgment,

Consider of this con­clusion.There is no heart so hard (if it be not of flint) but will relent, and shewe some compassion to relieue the poore, vpon the per­vsing of these places, if he either take God to be iust, or merci­full, to performe his promises: or beléeue there is a hel and a hea­uen, after this life ended, where they shall remaine in sorrow or ioy that shall be endlesse. For all these exhortations alledged, are within the compasse of Canonicall Scripture, and writ­ten for our instruction, Rom. 15.4 as by examining them in their par­ticulars will appeare, and by application become more profitable.

1 Place. Eccle. 11.1. Applied.The first place: Cast thy bread vpon the waters, &c. are Salomons speaches, the wisest king that euer was, and a fi­gure of Christ, where water signifieth the poore, (as weake as water.) Now he dooth assure such mercifull men, that theyr almes so bestowed shall not be lost. What able person then but will giue the more, if he trust Salomons words to be true, that himselfe shall finde it.

[Page]The second place: 2 place. Pro. 28.27 Applied. Pro. 29.17. Matt. 10.42. He that giueth vnto the poore shal not lacke, &c. are Salomons also, which should encourage all able persons to giue the more, because thereby they shall procure the Lord to blesse their prouision, that they should not want: because he hath promised to recompence the same, (if it were but a cuppe of colde water giuen in good will) accounting the same as doone to himselfe, so well hée lyketh the workes of charitie.

The third place: 3 place. Heb. 13.16 Applied. To do good to those that stand in neede forget not, for with such sacrifices God is pleased. The Apo­stles speaches: wherein we sée how the Lord accounteth of such works (as sacrifices) acceptable in his sight, which should moue all able men to double their almes, if they desire to please y ^e lord.

The fourth place: He that giueth liberally vnto the poore, 4 place. God will giue bountifully vnto him: the Apostles spéeches also. And further, that God loueth such a person. 2. Cor. 9. Applied. Which must néedes moue able persons to giue fréely to the poore, if they ey­ther tender their owne benefite, or to shewe themselues to bée such as God loueth.

The fifth place: He that distributeth vnto the poore, 5 place. Psal. 112.9. Applied. his righteousnesse shall remaine for euer, are the wordes of the Prophet Dauid, which will enforme all able persons thus much, that if they desire to be accounted, and continue righte­ous in Gods sight for euer, then must they of necessitie be li­berall distributers vnto the poore, according to their seuerall wants.

The sixt place: Call the poore, &c. to thy table, 6 place. Luke 14.13.14. Applied. and thou shalt be blessed, and recompenced for the same, at the resur­rection of the iust, These be the wordes of our Sauiour Ie­sus, which should bee as a spurre to all rich persons, to pricke them forward in giuing of their almes, if they take Christ to be euer faithfull in performing promise.

The seuenth place: Giue almes to the needie, 7 place. Luk. 12.33. Applied. so shall ye get a treasure in heauen, that neuer shall decay. These be y ^e words of our sauiour also, which of all other should moue worldly rich [Page] men, Applied. to liberall almes giuing, that they may get great store of treasure in the world to come, as they haue in this worlde, if they take Christ to be true of his promise.

8 place. Psal. 41.1.The eight place: Blessed is he that considereth the poore, the Lord will deliuer him in the time of his trouble. The words of Dauid the kingly Prophet, which must néedes per­swade all those able persons, Applied. that knowe they haue béene, or shall be in trouble, to be beneficiall vnto the poore, if themselues desire to find any comfort in their distresses.

9 place. Iohn. 3.17.The ninth place: He that hath this worlds good, and hel­peth not his brother, whom he knoweth to want, how dwel­leth the loue of God in him? Applied. (meaning, it is impossible.) The words of S. Iohn whom Christ loued so dearely, which should prouoke rich men to grow rich dayly in the works of mercie, if they would shew themselues, Iohn 4.30 either to loue God, or to haue the loue of God dwelling in them.

10 place. Prou. 21.13 Applied.The tenth place: He that stoppeth his eare at the crie of the poore, shall crie himselfe and not be heard. The words of Salomon a figure of Christ which should inforce rich men to listen well to the crie of the poore, and helpe to relieue them, or else they shall one day crie themselues, and not be heard, which assuredly will once come to passe.

11 place. Mat. 5.7. Applied.The eleuenth place: Blessed are the mercifull, for they shall obtaine mercie, The words of our Sauiour Iesus also, which should allure men to shewe compassion vnto the néedie (espe­cially the wealthyer sort, that haue gotten theyr goods by indirect meanes) if they looke that God shoulde shewe them mercie for theyr sinnes, in that respect, when they sue for the same.

12 place. Iam. 2.13 Applied. The whip cord reasonThe twelfth place: There shall bee iudgement without mercie, to such as shew no mercy, &c The words of S. Iames the Apostle of Christ, which may be called the whip corde rea­son, to vrge and compell all able persons to performe dayly the workes of mercie, and neuer to bee wearie in doing so well, if they would not exclude themselues from mercie, at the [Page] last iudgement day, when they shall most stand in néed therof.

But to confirme the same of certaintie, that the mercilesse shall then want mercie, and cannot come by the same, let all such persons marke betime the manner of Christs procée­ding with them. Mat. 25.4 [...].46. Christs ma­ner in proceeding against the mercilesse. Departe from me (ye cursed) into euerlasting fire, &c. For I was an hungred (in my needy members) and ye gaue me no meate: I thirsted, and ye gaue me no drinke: I was a stranger, and ye lodged me not: I was naked, and ye clothed me not: I was sicke and in prison, and ye visited me not. Thus euen for their want of perfourming the workes of charity (as the bowels of compassion should compell them thereunto) they shall be condemned to euerlasting torments.

The sixt point of consideration, 6. point of considera­tion howe the poore may bee supplied. for all able persons to thinke vppon, is, how the poore may and must be releeued, if we will shew our selues to be true Christians, or euer looke that Christ should comfort vs at our last ending, when death shall arrest vs, to carrie vs either to ioy or paine, and that euerlasting.

The serious consideration therefore of these points is most néedfull: for, Al in vaine hitherto, if this present penurie bee not proui­ded for. though we lay open the naked estate of all poore people neuer so barely, and produce neuer so manifest reasons of great importance to moue all able men vnto compassion, yet considering their present want is so much, and the meanes so scant wherewith to reléeue them, with the time so long till God send new store (the ware corne séed in the most cold coun­treyes being yet vnsowen) which threatneth a further famin to follow, without due prouision now in time: Let vs then consi­der of this maine point.

1 How the want of the poore may be still reléeued.

Concerning the want of the poore, 1. How the poore may be releeued it may be supplyed two manner of waies.

• 1 First by remoouing the cause of their wants.
• 2 Second, by adding a further supply.

Concerning the causes of the poore (as hath béen plainely ex­planed before) the same doth procéede partly from themselues through their idlenes, &c. The double cause of the poore: want. but more especially from the poore ma­kers, [Page] (whereof there be sundrie sorts before named) who if they would surcease their immoderate excesse (as hath béene moued by many sounde reasons) the poore would gette daily reléefe thereby. The dou­ble cause of the poores want. For, as it is a tried rule in Phisicke, Take away the cause of any maladie, The cause taken away the effect ecaseth. and the effect of curing will follow of it selfe: for as the one is in remoouing, the other is in comming, (the one as it were following the other) the like is the cause con­cerning the poore: for if the wastefull expences in their ma­kers, (as it were all drawen out of their purses) were againe re­stored into the same, they should haue little cause to complaine, for both they should haue more store of money to buye what they néede, and vittels then would be more plentie.

Restraint of expences, a supply to the poore▪As for example, the very ouerplus of prodigal persons, y ^e mis­spent so much in bibbing & bellichéere, which bréedeth diseases in thē: if that were spared héereafter in al places, how many thou­sands throughout al Englād might be wel reléeued, it would be incredible, séeing euery towne will afford some such vnthrifts.

How many thousands might bee supplied.The like may be saide of all other sorts of excessiue persons, that if they were drawen to due moderation, and their ouer­plus conuerted to the vse of the poore: it would appeare by com­putation that maintenance enough might be had for almost in­numerable poore persons, if corne should beare the double price in all markets.

Prouision of corne brought in frō beyond the Seas.Touching the second point, which is the procuring of sup­ply in corne from other countreyes, that care hath hitherto ma­nifested it selfe in her gracious Maiestie and most honourable Councell (as the great aboundance of white rie brought into England from beyond the seas, doth demonstrate, the Lorde grant it may hold out still.

3 Cheefe point to consider rightly of the poore.The poore mans want, and meanes to supply, being thus far reuealed, let vs now procéed to the second chéefe point concer­ning the poore (what persons indéede consider rightly of them) that is in few words, all those men of substance that suffer no able workmā or woman to want work or wages to liue on this déere yéere, nor any of their impotent neighbors to be vnrelée­ued [Page] (so much as they may) and those that doo sée the youth set on work, & al able persons that are vnwilling, or els do punish thē as the law appointeth, 4. Cheefe point to produce some ex­amples of poore con­siderers, ten in num­ber. these do indéed performe the same ac­cordingly, to the good example of all other persons.

The fourth chéefe point concerning the poore, is to produce some speciall examples, of such as kept good hospitalitie, or o­therwise vsed to reléeue the poore, which shall stand as patterns to all posterities, of liberall considerers of the poore, contained within the canonicall scriptures, which are ten in number.

The first example shall be a couple of brethren Abraham & Lot by name, who were so much giuen to hospitalitie, as scarce they wold suffer any poore traueller to passe by their doores, 1. Abraham and Lot. Gen. 18. & 19. but did entertain thē liberally: a good example to great housekéepers

The seconde example is Nehemiah that noble gouernour, who finding the Iewes sore oppressed at his returne from Ba­bilon, 2. Nehemi­ah. Nehe. 5. did not only remitte a part of his own right assigned vn­to him, but also kept at his table daily an hundreth and fiftie of them, which before had béene banished amongst the heathen, and moued others to the like compassion: a woorthy president to all superiour gouernours.

The third example, is Iob the iust, a wealthie man of the land of Husse, who was so pittifull vnto the poore, 3 Iob the iust. Iob. 29. & 31. that he be­came the eyes to the blinde, the féete to the lame, and as a fa­ther vnto the fatherlesse, neuer denying the néedies request, nor beeing once wearie in supplying their wants: a notable patterne for all rich persons.

The fourth example, is Dauid the king, Dauid the king. Psal. 16.2.3. &. 37 25. who tooke such plea­sure in prouiding well for all poore people (especially such as de­lighted in godlinesse) that he would not suffer, neither euer did sée either them or their séede to begge in his dayes: a most fa­mous president for all kings and princes.

The fift example, is repenting Zacheus, [...]. Repen­ting Zache­us. Luk. 19.1.9. who some­times had béene an extorting vsurer, yet when hee was true­ly conuerted by Christ, at the first offered the halfe of his goods to reléeue the poore, and to restore foure folde to all [Page] manner persons whom he had pinched any kinde of way: a memorable patterne for al oppressing vsurers to follow in these dayes, if they would please God.

6. Dorcas. Act. 9.36.42.The sixt example is one Dorcas, a notable woman, who was full of good workes, and charitable almes, giuing many gownes and coates to the poore, as was shewed by sundrie to Peter the Apostle: a most worthie patterne for Ladies and gentlewomen. 7 Captaine Cornelius. Act. 10.1.5.

The seauenth example is Cornelius the captaine, a very re­ligious deuout man, fearing God greatly, and alwaies boun­tifull in bestowing almes: a rare example for Captaines to fol­low.

8. Able christians in the primi­tiue church Acts 3. & 4.The eight example, were the first Christians in the primi­tiue church (after Christs ascension) who were of so tender compassion in those daies, that rather then they would sée their brethren to begge and discredit their profession, those that had possessions willingly solde them to supply their wants, which stood in neede, and so brought their money to the Apostles, to deuide the same accordingly. A forcible patterne to per­swade able men to be liberall reléeuers of the poore.

9. The citi­zens of Corinth. Rom. 15.20 2. cor. 8. ch. Philip. 4.15.18.The ninth example, the godly Cittizens of Corinth of Philippi, and other places, who were not onely willing to releeue their neighbours, but in the time of scarcitie in other countreyes, did fréely bestow their almes in money (aboue their abilitie) and sent the same to supply theyr wants that were con­uerted and become Christians. Most woorthy examples to mooue able Citizens at the least, to haue speciall care this déere yeare, to releeue theyr needie neighbours.

10. Our Sa­uiour Christ. 2. Cor. 8.9 Philip. 2. chThe tenth and most worthy example of all, is our Lord and Sauiour Iesus Christ, who was so replenished with the bow­els of compassion to reléeue our estate in great perplexitie, that rather then we should be vtterly lost (though he were Lorde of heauen and earth, yet willingly (as it were) renounced his right, and abased himselfe to the very lowest degree of a Ser­uant, for our sakes and safetie (beeing his seruants) that wee [Page] might be endued with all his blessings, Rom. 8. and made heires with him of his celestial kingdome. A perfit president of that compas­sion, which all true Christians should séeke to imitate towards the distressed, so much as we may.

If none of the former alledged examples, can preuaile with vs, Our saui­ours exam­ple of force. to part with any portion towardes the sustentation of our néedie neighbors, yet if we will not shew our selues past grace, our Sauiours example wil procure the same from vs, and that in bountifull measure. For, Coll. 2.13.14 15. shall he willingly spoyle himselfe to pay our debts, when we were vnable to discharge the same? and shall we be vnwilling to giue some part of that plentie he hath giuen vs, vpon our néedie neighbor for his sake? God for­bid. If the spéeches of Iohn the Apostle be true, 1. Ioh. 3.16. That we ought to lay downe our liues for our brethren, (after Christs exam­ple): as no man can deny the same that hath grace in him. Marke this diligently. Then much more ought we to reléeue their want with some of our wealth. O then, séeing their case at this instant is very la­mentable for lack of reliefe, let vs not shut our compassion from them, like the hard hearted Priest and Leuite, Luk. 20.30 37. but let vs resem­ble the kind Samaritan, that neuer left helping the wounded man, till he was restored again to health: euen so should we doo vnto the poore, if we would approue our selues kind Christians.

The fift chiefe point concerning the poore, is, to search out the double effect that will follow the due considering of them. First, their great want shall be well relieued: and their Relée­uers (in what degrée so euer,) approoue themselues to be those true Christians in whom the Lord delighteth, both of them re­bounding to further his glory.

The sixt chiefe point concerning the poore, Is, to consider of their dangerous estate, that do not séeke daily to helpe their sup­ply (being now so néedfull) and they well able, Luk. 16. who stand all in danger of endles destruction, to be damned with Diues (as you heard before. All which inducements (and specially this last) should draw on all able men, (and namely the poore-makers) to become more liberall in reléeuing their want, for if such simply [Page] as do not supply them, The poore makers e­state dangerous. Mat. 25. be in daunger of damnation (as Christ himself witnesseth) then how can the poore-makers escape most feareful plagues, except they in this life make restitution, which grace God graunt them.

Now let vs procéed to consider of that title which the Pro­phet heere ascribeth to all such persons as duly consider of the poore, The almes giuers title blessed. Mat. 5.7. whom he truly tearmeth to be blessed, which is confirmed by the Lord Iesus, where he saith, The mercifull are blessed: which importeth thus much in fewe words, that such a person is In Gods fauour, and so known to others: which is the grea­test honour that any of his seruaunts can attaine vnto in this life, as we commonly call him, A happie man.

The cour­tiers phraseFor, as Courtiers vse when one is aduanced, to terme such a person in high estimation with his Prince, and as the spéech runneth, Well graced of all men: so the case standeth with all good almes giuers, Mat. 25. especially such as rightly giue the same, that they are not only blessed with Christ, for whose sake chiefly they bestow the same, but so accounted of all his seruants, which is the highest title that Dauid a King, dooth vsually ascribe vnto any of the Chosen, and ought so much the more to moue vs to mercy, to pittie the poore, and reléeue their misery, for that we shall not only approue our selues thereby, blessed of God, but to resemble him our heauenly Father, Luk. 6.36. which should the more enlarge our compassion towards the néedie.

An obiecti­on.By this occasion, the poore may obiect, If such persons only as consider of our estate, be accounted blessed, then it may séem that we are accursed.

Answered.To this may be answered, That Dauid doth not say, Hee that considereth of the poore (is onely blessed,) But that (He is blessed) setting a marke as it were on such a man, (That he is blessed of God) to incourage others to follow his example in helping y ^e poore, that they may so shew themselues blessed also.

Both sorts blessed. Math. 5.3.6.10.Note that Dauid excludeth not the poore frō being blessed also, (especially such as be poore in spirite, and méekly beare their ap­pointed burthen) for well he knew that such are blessed also as [Page] Christ reporteth of them.

By the which rule, euery poore person may truly try, whe­ther he be blessed of God, or no: Howe the poore may trie if they be blessed. for if any of them grudge at their low estate, or vse words or gesture shewing discontent, or any vnlawfull meanes to better the same, then they are in dan­ger of Gods displeasure: but if they méekely beare his burthen laid vpon them, do neither inwardly nor outwardly murmurs at the same, nor vse indirect meanes to better their estate, but patiently wayt the Lords will in all things, then assuredly they are blessed of God, as well as their reléeuers.

But an other question may hereupon arise, A question. whether all the poore reléeuers be blessed or no?

The answere is easie, Answered. That all reléeuers of the poore are not blessed, (howsoeuer the world do account of them,) as y ^e proud Pharisie will approue who was reiected (notwithstanding his good workes,) because he abused them to Gods dishonour. Luc. 18.

By whose example, we are to learne thus much, That it is not alwayes a certaine signe of a blessed man, to be liberal in good workes or giuing of almes, (except other circumstances be therewith considered, Sixe cir­cumstances of accepta­ble almes) which I will comprize vnder these sixe kindes.

• 1 That the giuer thereof, be the seruant of Christ.
• 2 That he giue it simply for his sake.
• 3 That he be in charitie with all persons.
• 4 That he giue it in compassion, without vain-glory.
• 5 That he do not boast thereof afterwards.
• 6 That he do not seeke to merit thereby.

All which Circumstances are to be obserued in giuing of almes, if the partie séeke to please God thereby, for he that fay­leth in any one point, cannot assure himselfe to blessed.

For, touching the first, it is very manifest, that as the branch cannot bring forth frute, except it be, and abide in the vine, Ioh. 15. no more can any person liuing please God, except hee be and a­bide in Christ, and so become his obedient and faithfull ser­uant, as himself witnesseth: wherby all Infidels are abandoned [Page] with their almes, because they are not the members of Christ.

The second circumstance to be considered, Is, that we giue our almes simply for Christes sake onely, Luk. 12. Mat. 25. to helpe and relieue his néedie members (without any other sinister respect) for so hath he commaunded, (as before is shewed) neither may we do otherwise, if we consider the goods we haue are his, to vse to his glory, Luk. 16. and that we must one day make account of them.

The third circumstance, Is, that we be in charitie with all maner persons, when we giue our almes. For, (as the Apostle truly affirmeth) if we should giue away all that we haue to the vse of the poore, 1. Cor. 13. and our bodies besides to be burned to ashes, yet should all be lost, (except we both liue and die in charitie) for God is charitie, 1. Ioh. 4.16 and he that liueth in charitie, dwelleth in God, and none but such persons.

The fourth circumstance, is, That we giue our almes frée­ly in compassion, (without all vainglory) for, although the Pha­rises were liberall in almes, Mat. 6.3.14. yet because they did all to be séene of men, and recommended by them, they lost their reward at the hands of God. Therefore Christ teacheth all his Disciples, (so much as is possible) not to let their left hand know in these cases, what the right hand doth: so will God one day reueale it to their comfort.

The fift circumstance, is, That when we giue our almes, we may not vse to boast thereof afterwards, Luk. 18. as the proud Pha­risie did, that he had giuen so much, and others so little, least we loose our labour as he did, (who was reiected (not for his almes) but for his vnlawfull bragging of the same.

The sixt circumstance, is, To take héed in any case that we do not séeke to merit by our almes, least we exclude our selues from Gods mercy, whereby alone the elect are redéemed in Christ Iesus. Iob. 3. But when we haue done the best that we can, humbly to confesse (as he hath taught vs,) That we are all vn­profitable seruants) so farre should we be, Luk. 17.10 from séeking at all to merite thereby.

If the Papists and others would thinke of these points, that [Page] make so much vaunting of their almes giuing, they should be soone rid of two bad opinions, both touching the maner and end of their almes. For, (as the Apostle saith, Gal. 3. Eph. 2) If the perfect law of God could not bring vs life, (because we wanted power to per­forme it) shall we once imagine to merit an higher place in hea­uen, by our imperfit good workes, (the best wherof are polluted with sin, as before is shewed): it is impossible.

Neither let the Papists vntruly reproach vs, that we deny good workes, or déedes of charitie, for (as they may perceiue by that which hath bin said) we vrge them to all Christians, vpon paine of damnation to those that refuse them, because they can­not without them approue themselues to be true beléeuers, Iam. 2. Hebr. 11. and without faith no man can please God, yet we do not put them in Christs place, as the cause or matter of our saluation, but as effects only procéeding from faith, whereby we make it mani­fest, that we do belong vnto his redemption, Luk. 1.7.4 because we desire in all things to please him.

Now are we come by course to consider of that assured be­nefit which he shall reape, that is, rich in good workes, and gi­uing of almes, which is set downe in this sentence following, The Lord will deliuer him in the time of his trouble. Wher­in wee are to note (as before is remembred) these two speciall points.

• 1 His safe protection, That God will deliuer him.
• 2 The time when, In the dayes of his distresse.

Concerning the former point, The Lord will deliuer him, who hath compassion on his néedie neighbour. Oh how strong a motiue must this néeds be, to moue all good Christians to that worke of mercy (namely if we consider these two points.)

• 1 Who the Lord our protector is.
• 2 How many and great our daungers are,

Touching the former, If we either cast vp our eyes to the heauens, or conceiue his goodnesse to all his creatures, how he created, nourisheth, preserueth & guideth them, Psal. 19. [...]6 by his Almigh­tie power and prouidence, to serue our vse, and to set foorth his [Page] glorie, we should then knowe who the Lord our protector is. But if we looke inwardly with the eyes of fayth, into his most holy and immortall worde, Gods pow­er manife­sted. Gen. 1. which he hath left amongst vs, to instruct vs further of his power and goodnesse, how hee created all things of nothing, and that with a worde (without other in­strument) and how he caused the sea to giue place, for the safetie of his seruants, and after to returne and swallow vp their ene­mies. Exod. 14. Then shall we behold the power of that God who is our protector.

But, which surpasseth all the former testimonies of the Lords powerfulnesse, as farre as heauenly things excéede all earthly things, if we rightly consider of our own wofull estate and con­dition, The Lords powerful­nesse most of al ap­pearing in our redēp­tion. Ephes. 2. how (through the fall of our first ancestors) all we theyr posteritie, were not only depriued of his protection, but became bondslaues to sinne and Satan, without recouerie (as of our selues) or any cause in vs to moue the Lords mercie, to redéeme vs all from their intollerable thraldome and tyrannie, saue one­ly our miserie, we being all ranke rebels against him, by our continuall practice.

Behold, notwithstanding, the goodnesse & greatnesse of Gods loue and powerfulnesse, for our restauration into his lost fauor, appearing most of al, in sending his only begotten sonne Iesus, the very iewell and heire apparant of heauen and earth, to take vpon his person our weake and fraile nature, The power of Christ Iesus in our weake na­ture. 1. Cor. 15. Collos 2. and therein to in­counter with sinne and Satan, and all their partakers, whom he in his manhoode so mightily confounded, that he led away captiuitie captiue, & triumpheth ouer them in eternall victorie, and all for our sakes, to bring vs to felicitie. Oh then how safe are we, that haue this almightie God, for our protector?

To come to the latter point, how many and great our daun­gers are, Three kinds of danger. may be considered in these thrée respects▪

• 1 The malice of our enemies, how many and mightie.
• 2 The perils we stand in, how great and variable.
• 3 Our dayly sinnes, how many and monstrous.

All which approue the prouidence of God to be the more [Page] powerfull in our protection, notwithstanding.

Concerning our enemies, for those that are outward, whom we tearme bodily, I refer them to euery mans consideration, 1. Our ene­mies: Bodily: Ghostly. how they are any way vexed by them, and onely will nominate those that be ghostly, which séeke the subuersion of our soules and bodies, in eternall confusion, who are tearmed in scripture, diuels and damned spirits, which are innumerable, 1. Pet. 5.8. and withall so mightie & malicious, that if God did not restraine their rage against vs, we should be destroyed all in one moment.

Touching those perils we dayly stand in, 2 Our pe­rils. they may be con­sidered by others destruction.

Some by stormes and tempests.

Some by fearefull fires.

Some by flowing waters.

Some by sores and sickenesse.

Some by dearth and famine.

Some by warres and battels.

With a number such like, wherevnto we are subiect, and should incurre them without Gods protection.

To come to our sins, 3. Our sins. which may be tearmed the very hooke which pulleth these daungers dayly vppon vs, how many and monstrous they are in Gods sight, (especially our pride, excesse, and extortion) may partly appeare in their particulars be­fore touched, but are made much more manifest, by the Lords plaguing vs at this present with scarcitie and penurie in most places, so as the poorer sort are like to perish, without better prouision.

Thus farre hauing shewed the daungers wee stand in, 2 The time when God wil deliuer his. Psal. 50.15. let vs nowe more precisely poynt out the time when God will deliuer all those persons, that are founde carefull to re­lieue the poore: that is to say, in the dayes of theyr trou­ble: So that they faile not to call vppon the almightie Lord: for so himselfe sayeth, Call vppon mee in the dayes of thy trouble, and I will deliuer thee, &c. Two points

[Page]Whereby we may learne these two chiefe points.

• 1 When and from what troubles the Lord wil deliuer vs.
• 2 How we may be sure and certainly know, that God will deliuer vs.

1 Touching the former, whē and from what troubles God wil deliuer vs: that is to say, when we our selues are in any danger, either of inward or outward enemies, or otherwise, by water, by fire, by tempests, by sicknesse, by famine, or such like: and then (especially) when we are in extremitie, and in daun­ger to die, the Lord wil either send present remedie, or else take vs vnto his mercy, and make vs partakers of his felicitie, for euermore to magnifie his great name.

2 The meanes how to know that God will deliuer vs from al [...] ex [...]emities, Iam. 5.16.17.18. is, by our constant calling on his name, with faith and firme hope that he will deliuer vs, which in the ende wil preuaile with his maiestie, to deale with vs gratiously, and send vs supply, as he knoweth most to further his glory.

To conclude therfore, séeing at this present the hand of God is heauy vpon vs, in most places of this Realme of England, appearing plainly in this great penury, amongst the poorer sort especially, Faithfull prayer, a speciall meanes to preuaile with God, which was neuer more needfull. and threatned further in greater measure, by seuerall signes from heauen, by strange diseases on earth, and by for­raigne inuasion of deuoted enemies, our sinnes most of all pro­uoking the same, which wil in the end procure our desolation, without spéedie conuersion, which we can neuer attaine vnto, (what meanes soeuer be vsed for the same) without Gods espe­ciall grace and direction, which must be obteined by earnest pe­tition: Let vs all then incessantly, aske, knocke, séeke and sue for the same continually, at the footestoole of his mercy, in the name and mediation of Christ Iesus onely, with assurance to spéed, so shall we not only remoue his displea­sure, but be assured to procure his fa­uour, for euermore: So be it.