The poore-mans preacher A sermon preached at S. Maries Spittle in London, on Tuesday in Easter weeke, being April. 7. 1607. By Ro. Wakeman Bachelar of Diuinitie, and fellow of Ballioll College in Oxford.
WHen Salomon the mirrour of Wisedome and Knowledge (right honorable &c.) had taken a full view of all earthly things, hée found by his owne experience, that there was nothing vnder the Sunne either woorthie of mans impetuous pursuit,
WHen Solomon the mirror of Wisdom and Knowledge (right honourable etc.) had taken a full view of all earthly things, he found by his own experience, that there was nothing under the Sun either worthy of men impetuous pursuit,
he had seruants and maidens, béeues and shéepe, siluer and gold aboue all that were before him in Ierusalem. He prouided him his men-singers and his women-singers,
he had Servants and maidens, beeves and sheep, silver and gold above all that were before him in Ierusalem. He provided him his Men-singers and his Women singers,
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which lesson, whenas a good Preacher, hée had abundantly taught the faithfull in the precedent chapters of this booke, in this verse now read vnto you, he sets vp another marke wherat they are to aime, he shewes them another path that they must tread, he chalkes out another race for them to run,
which Lesson, whenas a good Preacher, he had abundantly taught the faithful in the precedent Chapters of this book, in this verse now read unto you, he sets up Another mark whereat they Are to aim, he shows them Another path that they must tread, he chalks out Another raze for them to run,
O yée sonnes of Adam, why doe you beat your braines and busie your heads in séeking after the vaine and transitorie things of this world? why doe you place your chiefest happinesse and delight in strength or beautie,
O the Sons of Adam, why do you beatrice your brains and busy your Heads in seeking After the vain and transitory things of this world? why do you place your chiefest happiness and delight in strength or beauty,
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or pleasure, or wisedome, or knowledge, or honour, or pompe, or wealth? Where is the strength that sicknesse hath not weakened? where is the beauty that age hath not withered? where is the pleasure that paine hath not pursued? where is the wisedome that folly hath not tainted? where is the knowledge that ignorance hath not blemished? where is the honour that care hath not accompanied? where is the pompe that time hath not ruinated? where is all the wealth and glorie of this world, that troubles haue not followed? what is the fruit of all these things? Possessa onerant, amata inquinant, amissa cruciant.
or pleasure, or Wisdom, or knowledge, or honour, or pomp, or wealth? Where is the strength that sickness hath not weakened? where is the beauty that age hath not withered? where is the pleasure that pain hath not pursued? where is the Wisdom that folly hath not tainted? where is the knowledge that ignorance hath not blemished? where is the honour that care hath not accompanied? where is the pomp that time hath not ruinated? where is all the wealth and glory of this world, that Troubles have not followed? what is the fruit of all these things? Possessa onerant, Amata inquinant, amissa cruciant.
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after to the loines, lastly such a riuer as could not be passed ouer, Ezech. 47. so the diuine riuers that flow from this heauenly fountaine to make glad the citie of God howsoeuer at the first view they may séeme but shallow to the shallow conceit of flesh and bloud,
After to the loins, lastly such a river as could not be passed over, Ezekiel 47. so the divine Rivers that flow from this heavenly fountain to make glad the City of God howsoever At the First view they may seem but shallow to the shallow conceit of Flesh and blood,
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yet vpon further search they are found to bée most profound and plentifull in the streames of holsome doctrine to satisfie the thirst of our sinfull soules:
yet upon further search they Are found to been most profound and plentiful in the streams of wholesome Doctrine to satisfy the thirst of our sinful Souls:
or as Hierome said to Paulinus concerning the catholicke examples of Peter, Iames, Iohn, and Iude, breues esse pariter & longas, breues in verbis, longas in sententijs:
or as Jerome said to Paulinus Concerning the catholic Examples of Peter, James, John, and Iude, Breves esse pariter & longas, Breves in verbis, longas in Sententijs:
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that they were short, and yet they were long, short in respect of the number of the words, long in regard of the varietie of much matter in them contained:
that they were short, and yet they were long, short in respect of the number of the words, long in regard of the variety of much matter in them contained:
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and euery syllable his substantiall sense, and almost euery letter his seuerall lesson. Cast thy bread vpon the waters, for after many daies thou shalt finde it.
and every syllable his substantial sense, and almost every Letter his several Lesson. Cast thy bred upon the waters, for After many days thou shalt find it.
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cast thy bread: wilt thou vnderstand vpon whom to cast thy bread, vpon thy poore brethren, vpon whom whatsoeuer thou bestowest, thou must no more expect from them againe,
cast thy bred: wilt thou understand upon whom to cast thy bred, upon thy poor brothers, upon whom whatsoever thou bestowest, thou must no more expect from them again,
Wilt thou sée a reason of all this? the reason brings with it a reward, the time when this reward shall be receaued post dies multos, after manie daies for after many daies, the reward it selfe implied in the last words, thou shalt finde it: for after many daies thou shalt finde it.
Wilt thou see a reason of all this? the reason brings with it a reward, the time when this reward shall be received post dies multos, After many days for After many days, the reward it self implied in the last words, thou shalt find it: for After many days thou shalt find it.
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These are the bounds and limits of my intended meditations vpon these words. God grant I may speake of them, directed by the same spirit they were indighted,
These Are the bounds and Limits of my intended meditations upon these words. God grant I may speak of them, directed by the same Spirit they were Indited,
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but also to those that are farre of, as Hugo Cardinalis doth expound it, and that we must giue our almes libenter & liberaliter non per extorsionem & quasi coacti:
but also to those that Are Far of, as Hugo Cardinalis does expound it, and that we must give our alms Libenter & liberaliter non per extorsionem & quasi coacti:
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Thy bread: I am not héere of Melancthons and others opinion, who diuing after too spirituall a meaning, do by bread vnderstand Panem vitae, the bread of life, the word of God, which they would haue the Preacher thereof to distribute vnto the people:
Thy bred: I am not Here of Melanchthons and Others opinion, who diving After too spiritual a meaning, do by bred understand Bread vitae, the bred of life, the word of God, which they would have the Preacher thereof to distribute unto the people:
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for howsoeuer this interpretation may be sound, and agréeable to the analogie of faith, yet certaine I am (and it is the iudgement of our best writers, ancient and moderne) that it is not for naturall and sutable to the circumstances of this text, I rather by bread vnderstand with Carthusian Corporalem refectionem, corporall refection; with Lauater, eleemosynam, almes;
for howsoever this Interpretation may be found, and agreeable to the analogy of faith, yet certain I am (and it is the judgement of our best writers, ancient and modern) that it is not for natural and suitable to the Circumstances of this text, I rather by bred understand with Carthusian Corporalem refectionem, corporal refection; with Lauater, Eleemosynary, alms;
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with Olympiodorus, omnem eleemosynam, euery almes; with Hugo Cardinalis, omne beneficium, euery good turne; with Pellican, omnem eleemosynam, & omne beneficium, both together;
with Olympiodorus, omnem Eleemosynary, every alms; with Hugo Cardinalis, omne beneficium, every good turn; with Pelican, omnem Eleemosynary, & omne beneficium, both together;
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for so bread in many places of holy Scripture and (one for all) in the Lords praier by a synecdoche doth signifie all things necessarie for the preseruation and sustentation of the life of man. Cast thy bread. Panem tuum, thy bread:
for so bred in many places of holy Scripture and (one for all) in the lords prayer by a synecdoche does signify all things necessary for the preservation and sustentation of the life of man. Cast thy bred. Bread tuum, thy bred:
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for God will not haue vs robbe one, thereby to relieue another, nor to take away from this man to giue vnto that, he likes not such almes déedes, Siquidem & hoc rapina est, for this is no better then rapine saith S. Chrysost. conc. 2. de Lazaro, satius est non dare quam alterum spoliare:
for God will not have us rob one, thereby to relieve Another, nor to take away from this man to give unto that, he likes not such alms Deeds, Siquidem & hoc Rapine est, for this is no better then rapine Says S. Chrysostom Conc. 2. de Lazarus, Satius est non Dare quam alterum spoliare:
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and better it were not to giue at all then to maintaine our charitie by vniust meanes, saith that good father, de verbis Apostoli, serm: 21. but he that will be truely charitable, must remember S. Pauls rule, not to giue away an other mans goods,
and better it were not to give At all then to maintain our charity by unjust means, Says that good father, de verbis Apostles, sermon: 21. but he that will be truly charitable, must Remember S. Paul's Rule, not to give away an other men goods,
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but to labour and worke with his owne hands, that hée may haue to giue (of his owne) to him that néedeth, Eph. 4.28. and as Marie wiped the féet of Iesus with her owne haire:
but to labour and work with his own hands, that he may have to give (of his own) to him that needeth, Ephesians 4.28. and as Marry wiped the feet of Iesus with her own hair:
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for whatsoeuer is cast therein, is vtterly lost, as the common prouerbe NONLATINALPHABET, and NONLATINALPHABET, in Aristophanes doe sufficiently declare,
for whatsoever is cast therein, is utterly lost, as the Common proverb, and, in Aristophanes do sufficiently declare,
and will Salomon haue vs there to bestow our almes where there will no benefit come either to them or vs by the same? Surely beloued in our Lord and Sauiour, Salomon would haue vs giue not looking for any thing againe,
and will Solomon have us there to bestow our alms where there will no benefit come either to them or us by the same? Surely Beloved in our Lord and Saviour, Solomon would have us give not looking for any thing again,
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and I confesse there are manie masterlesse rogues and sturdie beggers in the world, to whom whatsoeuer is giuen, it is but indéed cast into the waters: for being themselues euill beasts and slow bellies, they wastfully and wantonly and wickedly spend the charitable deuotion of the well disposed,
and I confess there Are many masterless rogues and sturdy beggars in the world, to whom whatsoever is given, it is but indeed cast into the waters: for being themselves evil beasts and slow bellies, they wastefully and wantonly and wickedly spend the charitable devotion of the well disposed,
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but those are not the onely waters whereon Salomon would haue vs cast our bread, although I grant euen those also as they are men and Christians, (their maners being corrected,
but those Are not the only waters whereon Solomon would have us cast our bred, although I grant even those also as they Are men and Christians, (their manners being corrected,
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and multitudes, and nations, and toongs, Reuel. 17.19. so Salomon would vs know, that the waters which he héere describeth, are multitudes of nations and people, in number many, in condition poore, on whom we must cast the eies of compassion.
and Multitudes, and Nations, and tongues, Revel. 17.19. so Solomon would us know, that the waters which he Here Describeth, Are Multitudes of Nations and people, in number many, in condition poor, on whom we must cast the eyes of compassion.
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so the poore and distressed are neuer at quiet, but alwaies vexed with the aduerse stormes of afflictions and tribulation, eleemosyna pauperibus afflictis est facienda, saith Bonauenture, the poore afflicted are to bée relieued with our almes:
so the poor and distressed Are never At quiet, but always vexed with the adverse storms of afflictions and tribulation, Eleemosynary pauperibus afflictis est facienda, Says Bonaventure, the poor afflicted Are to been relieved with our alms:
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O all yée that passe by haue pittie on these waters, I meane on such as are euen turned into watrie fountaines, quique propter casus aduersos vbertim lachrymantur, as Munster expounds it,
Oh all the that pass by have pity on these waters, I mean on such as Are even turned into watery fountains, Quique propter casus aduersos vbertim lachrymantur, as Munster expounds it,
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for as it is true of all men, in regard of their dailie passage in this course of mortalitie, which the woman of Tekoah told the king, wée are all as waters spilt vpon the ground, which cannot bée gathered vp againe, 2. Sam. 14.14. so is it specially true of the poore, they are, shall I say, tanquam aquae diffluentes, as waters spilt on the ground, that cannot be gathered;
for as it is true of all men, in regard of their daily passage in this course of mortality, which the woman of Tekoah told the King, we Are all as waters spilled upon the ground, which cannot been gathered up again, 2. Sam. 14.14. so is it specially true of the poor, they Are, shall I say, tanquam Water diffluentes, as waters spilled on the ground, that cannot be gathered;
and to this sense manie reade the words of my text, mitte panem tuum super transeuntes aquas, and they be these aquae transeuntes, these waters transient, vpon whom we must cast our bread: call them if you will Gods pilgrims, qui de loco ad locum, de villa ad villam, de gente ad gentem transeunt, as Bonauenture and Hugo describe them, that passe from place to place, from towne to towne, from countrey to countrey, to craue our charitable almes.
and to this sense many read the words of my text, Mitte Bread tuum super Transuents Aquas, and they be these Water Transuents, these waters Transient, upon whom we must cast our bred: call them if you will God's pilgrim's, qui de loco ad locum, de Villam ad Villam, de Gente ad gentem transeunt, as Bonaventure and Hugo describe them, that pass from place to place, from town to town, from country to country, to crave our charitable alms.
So then you sée, my brethren, how wise Salomon vnder this metaphoricall spéech, Cast thy bread vpon the waters, doth necessarily inforce this morall precept, distribute thy wealth vnto the néedie, giue thine almes vnto the poore:
So then you see, my brothers, how wise Solomon under this metaphorical speech, Cast thy bred upon the waters, does necessarily enforce this moral precept, distribute thy wealth unto the needy, give thine alms unto the poor:
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cast and cast bread, cast and cast thy bread, cast and cast thy bread vpon the waters, cast and cast it chéerefully, giue what thy hand is able saith the sonne of Syrach, with a chéerefull eie, Eccles. 35.10. and as euery man wisheth in his heart,
cast and cast bred, cast and cast thy bred, cast and cast thy bred upon the waters, cast and cast it cheerfully, give what thy hand is able Says the son of Sirach, with a cheerful eye, Eccles. 35.10. and as every man wishes in his heart,
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ne dum panem tristis dedisti, respondeat tibi Deus, panem & meritum perdidisti, saith S. Augustine vpon Psal. 42. Cast and cast spéedilie, delaies in giuing are dangerous, a quicke and a readie hand brings with it a double gift, quantum morae addidisti tantum gratiae subtraxisti, saith sententious Seneca, the more delaies thou hast vsed in giuing, the lesse thanks thou art to expect for thy gift.
ne dum Bread tristis dedisti, respondeat tibi Deus, Bread & Merit You have lost, Says S. Augustine upon Psalm 42. Cast and cast speedily, delays in giving Are dangerous, a quick and a ready hand brings with it a double gift, quantum Morae addidisti Tantum Gratiae subtraxisti, Says sententious Senecca, the more delays thou hast used in giving, the less thanks thou art to expect for thy gift.
and to morrow I will giue thée, if thou now haue it, Prou. 3.28. cast, and cast abundantlie, deliberanti consilium, tristi consolationem, erranti viam, captiuo redemptionem, nonsano medelam, peregrinanti hospitiū, nudo vestimentum, esurienti cibum, sitienti potum,
and to morrow I will give thee, if thou now have it, Prou. 3.28. cast, and cast abundantly, deliberanti consilium, tristi consolationem, erranti viam, captiuo redemptionem, nonsano Medlam, peregrinanti hospitiū, nudo vestimentum, esurienti Food, sitienti potum,
in a word, cast it sincerely without boasting, continually without fainting, chéerefully without repining, spéedily without delaying, wisely without misspending:
in a word, cast it sincerely without boasting, continually without fainting, cheerfully without repining, speedily without delaying, wisely without misspending:
They were the words of our Lord Iesus, that spake as neuer man spake, It is a blessed thing to giue rather than to receiue, Act. 20.35. and they were the words of an other Iesus, euen the sonne of Syrach in his booke, Let not thine hand be stretched out to receaue,
They were the words of our Lord Iesus, that spoke as never man spoke, It is a blessed thing to give rather than to receive, Act. 20.35. and they were the words of an other Iesus, even the son of Sirach in his book, Let not thine hand be stretched out to receive,
and shut when thou shouldest giue, Eccl. 4.31. for as the schoole-men tel vs, bonum est sui diffusinum, & amor communicatinus eius quod habet, true goodnesse is of diffusiue & spreading nature,
and shut when thou Shouldst give, Ecclesiastes 4.31. for as the Schoolmen tell us, bonum est sui diffusinum, & amor communicatinus eius quod habet, true Goodness is of diffusive & spreading nature,
and the Philosopher through the windowes of naturall speculation, could sée as much, that vertues chiefest praise was rather, NONLATINALPHABET, in the action of distributing to others,
and the Philosopher through the windows of natural speculation, could see as much, that Virtues chiefest praise was rather,, in the actium of distributing to Others,
Shal I say with the Poet, res est ingeniosa dare, nay nather with a good father I may pronounce, NONLATINALPHABET, to giue is a thing most diuine, séeing the liberall giuer commeth néerer in imitation vnto God, who receaueth nothing from any,
Shall I say with the Poet, Rest est ingeniosa Dare, nay nather with a good father I may pronounce,, to give is a thing most divine, seeing the liberal giver comes nearer in imitation unto God, who receiveth nothing from any,
but in the seuenth yéere the Lord appointed them to let it rest and lie still, that the poore of the people might eate, Exod. 23.11. and it was the expresse will of almightie God, that in the time of haruest, they should leaue the gleanings of their corne,
but in the Seventh year the Lord appointed them to let it rest and lie still, that the poor of the people might eat, Exod 23.11. and it was the express will of almighty God, that in the time of harvest, they should leave the gleanings of their corn,
and after their Vintage the remainder of their grapes for the poore, Leuit. 19.9.10. Nay the precept of the Lord was generall, Si fuerit apud te egens quispiam, de fratribus tuis:
and After their Vintage the remainder of their grapes for the poor, Levites 19.9.10. Nay the precept of the Lord was general, Si fuerit apud te egens quispiam, de fratribus tuis:
thou shalt giue him, and let it not grieue thine heart to giue him, Deut. 15.7.8 10. And for this purpose in the same chapter, the Lord said, there should euer be some poore in the land,
thou shalt give him, and let it not grieve thine heart to give him, Deuteronomy 15.7.8 10. And for this purpose in the same chapter, the Lord said, there should ever be Some poor in the land,
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This was that doctrine which Esay laid downe vnto the Iewes,, frange esurienti panem tuum, deale thy bread vnto the hungrie, bring the poore that wander into thy house,
This was that Doctrine which Isaiah laid down unto the Iewes,, French esurienti Bread tuum, deal thy bred unto the hungry, bring the poor that wander into thy house,
when thou séest the naked couer him, & hide not thy selfe from thine owne flesh, Es. 58. O what a forcible argument is this to euerie Christian, to stretch out his hands vnto the néedie, considering that he who asketh our almes, be he neuer so base, is not a stranger vnto vs,
when thou See the naked cover him, & hide not thy self from thine own Flesh, Es. 58. O what a forcible argument is this to every Christian, to stretch out his hands unto the needy, considering that he who asks our alms, be he never so base, is not a stranger unto us,
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This was the duty which Ezechiel taught his hearers, for describing a iust man, he speaks not of his strength and power, his dignitie and honour, his wealth and riches,
This was the duty which Ezechiel taught his hearers, for describing a just man, he speaks not of his strength and power, his dignity and honour, his wealth and riches,
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but of giuing his bread vnto the hungrie, and couering the naked with his garment, Ezek. 18.7. and he taxeth it as a capitall sinne in Sodome, in that shée did not strengthen the hands of the poore and néedie, Ezech. 16.49. This was that which Iohn Baptist preached vnto the people, NONLATINALPHABET, he that hath two coats, let him part to him that hath none,
but of giving his bred unto the hungry, and covering the naked with his garment, Ezekiel 18.7. and he Taxes it as a capital sin in Sodom, in that she did not strengthen the hands of the poor and needy, Ezekiel 16.49. This was that which John Baptist preached unto the people,, he that hath two coats, let him part to him that hath none,
Giue almes of those things which are within, Luc. 11.41. and, Sell that you haue and giue to the poore, Matth. 19.21. all which places are parallel to this of Salomon in my text, Cast thy bread vpon the waters.
Give alms of those things which Are within, Luke 11.41. and, Fell that you have and give to the poor, Matthew 19.21. all which places Are parallel to this of Solomon in my text, Cast thy bred upon the waters.
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What shall I say more, but as Iob speaketh, Aske the beasts and they shall tell thée, aske the fowles and they shall teach thée, speake to the earth and it shall shew thée,
What shall I say more, but as Job speaks, Ask the beasts and they shall tell thee, ask the fowls and they shall teach thee, speak to the earth and it shall show thee,
Naie looke O man vpon the heauens aboue, and on thy selfe below, and tell me whether all the creatures of God doe not after a sort preach this doctrine of casting and distributing vnto thée:
Nay look O man upon the heavens above, and on thy self below, and tell me whither all the creatures of God do not After a sort preach this Doctrine of casting and distributing unto thee:
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the heauens cast thée their swéet influence, the Sunne his light, the Moone her light, and the starres their light, the clouds cast thée their fatnesse, the aire her swéetnesse,
the heavens cast thee their sweet influence, the Sun his Light, the Moon her Light, and the Stars their Light, the Clouds cast thee their fatness, the air her sweetness,
and is it not from thy stomacke distributed indifferently to the other parts, and all for the preseruation of the whole? haue not all the members in the body néed one of another? can the mouth say vnto the eie, I haue no néed of thée? or the eie to the hand, I haue no néed of thee? or the hand to the eares, I haue no néed of thée? or the eares to the féete, I haue no néede of thée? or the whole bodie to the heart, I haue no néede of thée? nay, doe not each of these members affoord their best helpe and furtherance vnto the rest? to teach vs who are all members of the same bodie, by giuing our charitable almes to supplie the seuerall wants and necessities one of an other:
and is it not from thy stomach distributed indifferently to the other parts, and all for the preservation of the Whole? have not all the members in the body need one of Another? can the Mouth say unto the eye, I have no need of thee? or the eye to the hand, I have no need of thee? or the hand to the ears, I have no need of thee? or the ears to the feet, I have no need of thee? or the Whole body to the heart, I have no need of thee? nay, do not each of these members afford their best help and furtherance unto the rest? to teach us who Are all members of the same body, by giving our charitable alms to supply the several Wants and necessities one of an other:
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then let mine arme fall from my shoulder, and mine arme be broken from the bone, Iob. 31. Such a caster was good Zacheus, he was no doubt a very rich man,
then let mine arm fallen from my shoulder, and mine arm be broken from the bone, Job 31. Such a caster was good Zacchaeus, he was no doubt a very rich man,
and yet he gaue no lesse then the one halfe of his goods vnto the poore, Luc. 19.8. Such a caster was faithfull Cornelius, who is registred by the spirit of God to all posteritie,
and yet he gave no less then the one half of his goods unto the poor, Luke 19.8. Such a caster was faithful Cornelius, who is registered by the Spirit of God to all posterity,
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for a deuout man, and one that gaue much almes vnto the people, Act. 10.2. such casters were those two renowned women, the one in the old Testament, the other in the new:
for a devout man, and one that gave much alms unto the people, Act. 10.2. such casters were those two renowned women, the one in the old Testament, the other in the new:
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euen a little meale in a barrell, and a little oile in a cruse, 1. Reg. 17.12. the other was that charitable Dorcas in the Acts of the Apostles,, who was rich in good works and almes which shée did, Act. 9.36. Finally, such casters were those woorthie instruments of Gods glorie, men and women of famous memorie, whom the Lord hath raised vp in this citie as especiall founders and benefactors in many woorthy works. (Héere report was made according to the custome of the place, of the number of poore children,
even a little meal in a barrel, and a little oil in a cruse, 1. Reg. 17.12. the other was that charitable Dorcas in the Acts of the Apostles,, who was rich in good works and alms which she did, Act. 9.36. Finally, such casters were those worthy Instruments of God's glory, men and women of famous memory, whom the Lord hath raised up in this City as especial founders and benefactors in many worthy works. (Here report was made according to the custom of the place, of the number of poor children,
and souldiers, and other impotent people, that this last yéere were maintained, cured, & by some meanes relieued within the Honorable citie of London, in the Hospitals of Christ, S. Bartholmew, S. Thomas, and Bridewell, which amounted in all to 4258. )
and Soldiers, and other impotent people, that this last year were maintained, cured, & by Some means relieved within the Honourable City of London, in the Hospitals of christ, S. Bartholomew, S. Thomas, and Bridewell, which amounted in all to 4258.)
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so that as S. Paul said of Rome, in the time of her ancient puritie, that her faith was published thorow the whole world, Rom. 1.8. so we may pronounce of London, for these her singular déedes of charitie, that her faith,
so that as S. Paul said of Room, in the time of her ancient purity, that her faith was published thorough the Whole world, Rom. 1.8. so we may pronounce of London, for these her singular Deeds of charity, that her faith,
but among all these, I finde one good worke yet wanting, & I wish it may be hereafter registred in this bedroule, it is that which heretofore many haue much desired,
but among all these, I find one good work yet wanting, & I wish it may be hereafter registered in this bedroule, it is that which heretofore many have much desired,
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that whereas this Honorable citie is aboue all the cities in this land, so well furnished with the choicest men for learning, sent hither wéekely to stand before the most solemne congregation, there is not some place prouided at the charges of this citie,
that whereas this Honourable City is above all the cities in this land, so well furnished with the Choicest men for learning, sent hither weekly to stand before the most solemn congregation, there is not Some place provided At the charges of this City,
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and the well affected therein, for their better entertainement, but that they are constrained to take their diet and lodging in troublesome Innes, whereby their expenses are increased, their mindes disturbed, their meditations distracted.
and the well affected therein, for their better entertainment, but that they Are constrained to take their diet and lodging in troublesome Inns, whereby their expenses Are increased, their minds disturbed, their meditations distracted.
but I speake it out of a compassionate affection towards many of my poore brethren and fellow-labourers in the ministerie, who hauing but small meanes and maintenance, are by authoritie sent for from the Vniuersities, to supply,
but I speak it out of a compassionate affection towards many of my poor brothers and Fellow-labourers in the Ministry, who having but small means and maintenance, Are by Authority sent for from the Universities, to supply,
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and yet no man receaueth me to house, Iud. 19.18. so many of our Leuits may as truely professe of themselues, that comming hither, they goe vnto Gods house to performe that part of seruice due vnto him,
and yet no man receiveth me to house, Iud. 19.18. so many of our Leuits may as truly profess of themselves, that coming hither, they go unto God's house to perform that part of service due unto him,
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and so religious through her many inhabitants, be as forward héerein as one man? Will not such a publike citie performe as much as a priuate person? will not they whose zeale in other matters (as S. Paul speaketh of the Corinthians ) hath prouoked many, be prouoked by others to this good work? That good Shunamite shall euer be remembred while the world standeth,
and so religious through her many inhabitants, be as forward herein as one man? Will not such a public City perform as much as a private person? will not they whose zeal in other matters (as S. Paul speaks of the Corinthians) hath provoked many, be provoked by Others to this good work? That good Shunamite shall ever be remembered while the world Stands,
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Marke I beséeh you her spéech vnto her husband, 2. Kings 4. I know this is a holy man of God that passeth by vs continually, let vs make him I pray thée a little chamber with walles,
Mark I beséeh you her speech unto her husband, 2. Kings 4. I know this is a holy man of God that passes by us continually, let us make him I pray thee a little chamber with walls,
and let vs set him there a bed, and a table, and a stoole, and a candlesticke, that he may turne in thither when he commeth vnto vs. O that wise men would not scorne to imitate a weake woman,
and let us Set him there a Bed, and a table, and a stool, and a candlestick, that he may turn in thither when he comes unto us Oh that wise men would not scorn to imitate a weak woman,
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and that you (right Honorable my L. Maior, and the right worshipfull Aldermen of this citie) would vouchsafe in your méetings, among other your serious affaires, to entertaine this consultation, that as this holy woman of God mooued her husband, out of his priuate estate,
and that you (right Honourable my L. Maior, and the right worshipful Aldermen of this City) would vouchsafe in your meetings, among other your serious affairs, to entertain this consultation, that as this holy woman of God moved her husband, out of his private estate,
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so you would be as readie to mooue one another, that at the last out of the publike charge, there may be prouided for the Lords Prophets, a little chamber and a bed,
so you would be as ready to move one Another, that At the last out of the public charge, there may be provided for the lords prophets, a little chamber and a Bed,
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Know you not that he which is taught in the Word, should make him that hath taught him, partaker of all his goods, Gal. 6.6? know you not that they which minister about the holy things, eate of the things of the temple? and they that waite at the altar, are partakers with the altar? who goeth a warfar at any time of his owne cost? who planteth a vineyard and eateth not of the fruite thereof? or who féedeth a flocke and eateth not of the milke thereof? 1. Cor. 9. They come to sowe vnto you spirituall things,
Know you not that he which is taught in the Word, should make him that hath taught him, partaker of all his goods, Gal. 6.6? know you not that they which minister about the holy things, eat of the things of the temple? and they that wait At the altar, Are partakers with the altar? who Goes a warfare At any time of his own cost? who plants a vineyard and Eateth not of the fruit thereof? or who feedeth a flock and Eateth not of the milk thereof? 1. Cor. 9. They come to sow unto you spiritual things,
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and will not you prouide for their corporall necessities? they come to féed you with the bread of life? and will not you bestow on them materiall foode? they come to comfort you with the waters of life,
and will not you provide for their corporal necessities? they come to feed you with the bred of life? and will not you bestow on them material food? they come to Comfort you with the waters of life,
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and will not you prepare for them a pilgrims lodging in an earthly mansion? wherefore as S. Paul told the Corinthians, 2. Cor. 8.7. so giue me leaue to vse the like exhortation:
and will not you prepare for them a pilgrim's lodging in an earthly mansion? Wherefore as S. Paul told the Corinthians, 2. Cor. 8.7. so give me leave to use the like exhortation:
I might héere take occasion further to incite you to this and the like holy duties, by the example of many of your forefathers in this citie not yet named, who haue excelled in the works of mercy,
I might Here take occasion further to incite you to this and the like holy duties, by the Exampl of many of your Forefathers in this City not yet nam, who have excelled in the works of mercy,
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onely of them thus much I say, their remembrance wil be, as the composition of a perfume that is made by the art of the Apothecarie, swéet as honie in all mouthes,
only of them thus much I say, their remembrance will be, as the composition of a perfume that is made by the art of the Apothecary, sweet as honey in all mouths,
for alas my brethren, how farre are some of vs degenerated from their steps, how farre are we fallen from their religious deuotion? aetas parentum peior auis tulit nos nequiores, mox daturos progeniem vitiosiorem.
for alas my brothers, how Far Are Some of us degenerated from their steps, how Far Are we fallen from their religious devotion? Aetas Parents peior auis tulit nos nequiores, mox daturos progeniem vitiosiorem.
The Naturall Historian writeth of the Eagle the prince of birds, and of the Lion the king of beasts, that when they haue satisfied themselues with their praie, they leaue the remaines vnto the inferior beasts and birds that are vnprouided:
The Natural Historian Writeth of the Eagl the Prince of Birds, and of the lion the King of beasts, that when they have satisfied themselves with their pray, they leave the remains unto the inferior beasts and Birds that Are unprovided:
but contrariwise he obserueth of the Vulture, a rauenous bird, and of the Woolfe a deuouring beast, both of them of a lesse noble and generous race, that either they deuour their whole praie,
but contrariwise he observeth of the Vulture, a ravenous bird, and of the Wolf a devouring beast, both of them of a less noble and generous raze, that either they devour their Whole pray,
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as condemning the backwardnesse of too too manie, who indéed by reason of this glorious manifestation of Christs Gospell, should abound in these good works answerable to their holy calling.
as condemning the backwardness of too too many, who indeed by reason of this glorious manifestation of Christ Gospel, should abound in these good works answerable to their holy calling.
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the second are they that distribute nothing at all to any, and they are miserably couetous, both of them offending against this doctrine of king Salomon, of rightly casting their bread vpon the waters.
the second Are they that distribute nothing At all to any, and they Are miserably covetous, both of them offending against this Doctrine of King Solomon, of rightly casting their bred upon the waters.
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They stretch themselues vpon their iuorie beddes, they eate the lambes of the flocke, and the calues out of the stal, they sing to the sound of the violl,
They stretch themselves upon their ivory Beds, they eat the Lambs of the flock, and the calves out of the stal, they sing to the found of the viol,
and wanton nobles of our age, who spend their whole patrimonies vpon their pleasure & riotous sensualitie, neuer remembring the afflictions of the distressed, neuer regarding the necessities of their poore brethren.
and wanton Nobles of our age, who spend their Whole patrimonies upon their pleasure & riotous sensuality, never remembering the afflictions of the distressed, never regarding the necessities of their poor brothers.
and in his 9. epistle he gaue this testimonie of Nibridius, a man aduanced to great honour, quicquid & Imperatoris largitio & honoris infulae dederant, in vsus pauperum conferebat:
and in his 9. epistle he gave this testimony of Nibridius, a man advanced to great honour, quicquid & Imperatoris largitio & Honoris Infulae dederant, in vsus Pauperum conferebat:
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good patterns for all those amongst vs, whom the Lord hath raised to great place and meanes, either in Church or Common-wealth, to put them in minde that they be pauperum munerarij, liberall rewarders of the poore,
good patterns for all those among us, whom the Lord hath raised to great place and means, either in Church or Commonwealth, to put them in mind that they be Pauperum munerarij, liberal rewarders of the poor,
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and to cast at the least a part of that vnto the néedie, which his Highnesse bountie and the honorable places they beare vnder him, hath cast vpon them.
and to cast At the least a part of that unto the needy, which his Highness bounty and the honourable places they bear under him, hath cast upon them.
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But alas my brethren how few of them are of Nebridius and Pammachius minde, how few that expose their talents euen their many talents to so good vses? for if they doe, where are the Colledges they haue founded, where are the Hospitals they haue erected? where are the Schooles they haue builded? where are the poore schollers they haue maintained? where are the Orphanes and impotent they haue reléeued? where are the naked and destitute they haue cloathed? where are the harbourlesse they haue housed? where are the sicke and néedie they haue visited? No, no, beloued, what they should bestow on these charitable vses, many of them spend it on their pride and brauerie, vpon their loosenesse and prodigalitie, vpon their riot and luxurie, vpon their surfetting and gluttonie, vpon their pleasure and sensualitie.
But alas my brothers how few of them Are of Nebridius and Pammachius mind, how few that expose their Talents even their many Talents to so good uses? for if they do, where Are the Colleges they have founded, where Are the Hospitals they have erected? where Are the Schools they have built? where Are the poor Scholars they have maintained? where Are the Orphans and impotent they have relieved? where Are the naked and destitute they have clothed? where Are the harbourless they have housed? where Are the sick and needy they have visited? No, no, Beloved, what they should bestow on these charitable uses, many of them spend it on their pride and bravery, upon their looseness and prodigality, upon their riot and luxury, upon their surfeiting and gluttony, upon their pleasure and sensuality.
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And as Greg. in his Pastorall cau. 3. part. 1. cap. obserueth of such in his time, cùm fame crucientur Christi pauperes, effusis largitatibus nutriunt histriones;
And as Greg. in his Pastoral caused. 3. part. 1. cap. observeth of such in his time, cùm fame crucientur Christ Paupers, effusis largitatibus nutriunt histriones;
instéed of casting their bread vpon the waters, and giuing to the poore that are pinched with famine, they wastfully cast their substance to parasites and flatterers, to rymers and iesters, to players and tumblers, to dicers and dauncers, to cutters and hacksters, to roisters and swaggerers:
infested of casting their bred upon the waters, and giving to the poor that Are pinched with famine, they wastefully cast their substance to Parasites and Flatterers, to rhymers and jesters, to players and tumblers, to Dicers and dancers, to cutters and hacksters, to roisters and swaggerers:
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and costly trappings, embossed with the purest siluer and finest gold. Their seruants attending them are arraied in the most gorgeous apparel that can be prouided:
and costly trappings, embossed with the Purest silver and Finest gold. Their Servants attending them Are arrayed in the most gorgeous apparel that can be provided:
when in the meane space the poore seruants of Christ Iesus, members of the same bodie, children of the same father, their own brethren, their owne flesh, lie hunger-starued at their gates,
when in the mean Molle the poor Servants of christ Iesus, members of the same body, children of the same father, their own brothers, their own Flesh, lie Hunger-starved At their gates,
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It is reported in histories, that when Charles the Great made warre against the Saracens, that a prince of the Saracens came to intreat with him concerning the matter of a truce to be had betwéene them:
It is reported in histories, that when Charles the Great made war against the Saracens, that a Prince of the Saracens Come to entreat with him Concerning the matter of a truce to be had between them:
What is this the Christians religion, to make more account of their owne seruants then of Gods seruants, to féed them that néed not with roiall chéere,
What is this the Christians Religion, to make more account of their own Servants then of God's Servants, to feed them that need not with royal cheer,
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But vnto these and all of this qualitie, I saie with Isod. lib. 3. de summo bono, Magnum est scelus, &c. It is a hainous sinne to put the poore mans meat vpon the rich mans table,
But unto these and all of this quality, I say with Isod. lib. 3. the Summo Bono, Magnum est scelus, etc. It is a heinous sin to put the poor men meat upon the rich men table,
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for as Elisha commanded the widow to powre her oile not into full but emptie vessels, 2. Reg. 4.4. so must the faithfull extend their charitable deuotion, not to the rich that are full,
for as Elisha commanded the widow to pour her oil not into full but empty vessels, 2. Reg. 4.4. so must the faithful extend their charitable devotion, not to the rich that Are full,
When thou makest a dinner or supper, call not thy rich neighbours, but the poore, the maimed, the lame and the blind, Luc. 14.13. knowing that the moist ground néedeth not the raine,
When thou Makest a dinner or supper, call not thy rich neighbours, but the poor, the maimed, the lame and the blind, Luke 14.13. knowing that the moist ground needeth not the rain,
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The 2. sort of men that offend against king Salomons precept of rightly casting their bread vpon the waters, are all couetous and hard-hearted worldlings, whose eies neuer giue the poore any cōpassionate looke, whose eares are neuer open to their cry, whose hands are neuer stretched out to relieue them, whose hearts are neuer mooued with compassion towards them, whose bowels are neuer touched with any féeling of their iniuries.
The 2. sort of men that offend against King Solomon's precept of rightly casting their bred upon the waters, Are all covetous and hardhearted worldlings, whose eyes never give the poor any compassionate look, whose ears Are never open to their cry, whose hands Are never stretched out to relieve them, whose hearts Are never moved with compassion towards them, whose bowels Are never touched with any feeling of their injuries.
They are like the men of Succoth and Penuel, that deny a morsell of bread to poore Gedeon and his wearie souldiers, Iudg. 8. They are like churlish Nabal, who would not affoord so much as a bit of bread,
They Are like the men of Succoth and Penuel, that deny a morsel of bred to poor Gideon and his weary Soldiers, Judges 8. They Are like churlish Nabal, who would not afford so much as a bit of bred,
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or a cup of water, or a morsell of meat to Dauids seruants, but instéed of relieuing their necessities, they reuile their persons and condemne their cause.
or a cup of water, or a morsel of meat to David Servants, but infested of relieving their necessities, they revile their Persons and condemn their cause.
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but perswade them once to distribute vnto the poore, and then you must wring & squéese them, if you will do any good with them, Et citius clauū e manu Herculis extorqueas, aut aquam è pumice haurias, quàm ab illis terunc•um elicias, as one speaketh;
but persuade them once to distribute unto the poor, and then you must wring & squeeze them, if you will do any good with them, Et Quickly clauū e manu Hercules extorqueas, Or aquam è pumice haurias, quàm ab illis terunc•um elicias, as one speaks;
But these thinke the day lost, their mony lost, nay almost their life lost, wherin they cast the least quantitie of their goods vnto their poore brethren.
But these think the day lost, their money lost, nay almost their life lost, wherein they cast the least quantity of their goods unto their poor brothers.
because they haue now continued with me thrée daies, and haue nothing to eate, Marc. 8.2. But these are so farre from the sympathizing with their brethren in their want, that they are nothing touched or affected though they want their ordinarie sustenance many yéeres;
Because they have now continued with me thrée days, and have nothing to eat, Marc. 8.2. But these Are so Far from the sympathizing with their brothers in their want, that they Are nothing touched or affected though they want their ordinary sustenance many Years;
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they are cruell, mercilesse, vnnaturall, murderers of their brethren, hoc est enim hominem occidere vitae ei subsidia denegare, saith S. Ambrose vpon the Psalmes, for they do as much as in them lieth kill men when they deny them their food & daily sustenance.
they Are cruel, merciless, unnatural, murderers of their brothers, hoc est enim hominem occidere vitae ei Subsidia denegare, Says S. Ambrose upon the Psalms, for they do as much as in them lies kill men when they deny them their food & daily sustenance.
They are the veriest fooles of ten thousand, saith Bonauenture, qui minùs Dei amorē quàm denarios reputant, that more estéeme their goods than their God, their peny than the poore, their bruit beast than their Christian brother.
They Are the veriest Fools of ten thousand, Says Bonaventure, qui minùs Dei amorē quàm denarios reputant, that more esteem their goods than their God, their penny than the poor, their bruit beast than their Christian brother.
And I would to God there were not too many such Ahabs now a daies in the world, qui canibus & equis plusquam fratrum necessitati prospiciunt, as a learned father speaketh of thē:
And I would to God there were not too many such Ahabs now a days in the world, qui canibus & equis plusquam fratrum Necessitati prospiciunt, as a learned father speaks of them:
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than for the health and welfare of many Christians, that gape after their gaine like gréedy dogges that neuer haue enough, Es. 56.11. neuer regarding the burdens of Israel, neuer remembring the afflictions of poore Ioseph. Such were the bowels of compassion in holy Iob, that hée made another mans affliction to bée his own, he wept with him that was in trouble,
than for the health and welfare of many Christians, that gape After their gain like greedy Dogs that never have enough, Es. 56.11. never regarding the burdens of Israel, never remembering the afflictions of poor Ioseph. Such were the bowels of compassion in holy Job, that he made Another men affliction to been his own, he wept with him that was in trouble,
and his soule was in heauinesse for the poore, Iob 30.25. but they are so far from this charitable commiseration, that when the poore come to craue their deuotion, their onely almes are euill words, their onely charitie is reproch and contumely, instead of a morsell of bread and a small péece of siluer which they should cast, they cast, saith S. Chrysostome, many termes of discouragement,
and his soul was in heaviness for the poor, Job 30.25. but they Are so Far from this charitable commiseration, that when the poor come to crave their devotion, their only alms Are evil words, their only charity is reproach and contumely, instead of a morsel of bred and a small piece of silver which they should cast, they cast, Says S. Chrysostom, many terms of discouragement,
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So doe these, shall I saie friends, nay rather enemies of the poore, miserable comforters indéed, raile at & reuile their distressed brethren, they scorne them as the monsters of men,
So do these, shall I say Friends, nay rather enemies of the poor, miserable Comforters indeed, rail At & revile their distressed brothers, they scorn them as the monsters of men,
and the most abiect creatures of the earth, but at last they reléeue them not, they refresh them not, they send them away with emptie bellies and naked backes, to the weakning of their distressed bodies,
and the most abject creatures of the earth, but At last they relieve them not, they refresh them not, they send them away with empty bellies and naked backs, to the weakening of their distressed bodies,
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saith S. Ambrose in his Offices: I neuer remember that I saw, or heard of any man, that euer died miserably, that chéerefully performed the works of mercy.
Says S. Ambrose in his Offices: I never Remember that I saw, or herd of any man, that ever died miserably, that cheerfully performed the works of mercy.
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Yea but, I haue children to care for, and how shall I then cast my bread vpon these waters? O but S. Chrysostome answereth this in his 68. Hom. ad populum Antiochenum.
Yea but, I have children to care for, and how shall I then cast my bred upon these waters? Oh but S. Chrysostom Answers this in his 68. Hom. ad Populum Antiochene.
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O but remember what S. Chrysostomes opinion is of such an one in his 18. Hom. vpon the Ephesians, where making mention of a couetous churle that would neuer giue any thing in his life time, onely at his death he was content to leaue something to be distributed vnto the poore;
Oh but Remember what S. Chrysostomes opinion is of such an one in his 18. Hom. upon the Ephesians, where making mention of a covetous churl that would never give any thing in his life time, only At his death he was content to leave something to be distributed unto the poor;
sed ex alacritate dantium iudicatur, saith S. Hierome on the fift chapter of Amos: The greatnesse of our charitie is not estéemed according to the multitude of our gifts,
sed ex alacritate dantium iudicatur, Says S. Jerome on the fift chapter of Amos: The greatness of our charity is not esteemed according to the multitude of our Gifts,
And therefore if thou haue but a little, be not afraid to giue a little, Tob. 4.8. and if thou art not able by reason of thy estate, to giue any thing at all,
And Therefore if thou have but a little, be not afraid to give a little, Tob. 4.8. and if thou art not able by reason of thy estate, to give any thing At all,
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yet at the least put on the bowels of mercie, as the Apostle speaketh, Colos. 3.12. and say with Peter, aurum & argentum non habeo, Siluer and gold haue I none,
yet At the least put on the bowels of mercy, as the Apostle speaks, Colos 3.12. and say with Peter, aurum & argentum non habeo, Silver and gold have I none,
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if thou canst giue nothing else, Saltem loquere vt verbo iuues qui opere non potes: giue comfortable words if thou canst not performe charitable déeds.
if thou Canst give nothing Else, Saltem Speak vt verbo iuues qui Opere non potes: give comfortable words if thou Canst not perform charitable Deeds.
Yea but I suspect him to be a lewd-liuer, & why should I then cast my bread vpon such water? O but charitie is not suspitious, tribuamus non quaerentes cui sed quare, saith S. Hierome in one of his Epistles:
Yea but I suspect him to be a lewd-liuer, & why should I then cast my bred upon such water? Oh but charity is not suspicious, tribuamus non quaerentes cui sed quare, Says S. Jerome in one of his Epistles:
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Laertius in his 5. lib. and 1. cap. reporteth, that when one reprooued a philosopher for giuing his almes to a vitious person, he answered, Dedi non homini malo sed humanae sorti:
Laertius in his 5. lib. and 1. cap. Reporteth, that when one reproved a philosopher for giving his alms to a vicious person, he answered, Dedi non Homini Malo sed humanae sorti:
And so must thou do, saith S. Augustine, Et si peccator est qui petit, da non tanquam peccatori: quòd homo, opus dei est; quòd peccator, opus hominis est;
And so must thou do, Says S. Augustine, Et si peccator est qui petit, da non tanquam peccatori: quòd homo, opus dei est; quòd peccator, opus hominis est;
I gaue him my beneuolence, not because I suspected him to be a sinner, but because I knew him to be a man, one of mine owne nature and condition; humanum est humanis casibus ingemiscere:
I gave him my benevolence, not Because I suspected him to be a sinner, but Because I knew him to be a man, one of mine own nature and condition; humanum est humanis casibus ingemiscere:
for thou shalt eate meat at my table continually, & I will shew thée kindnesse for Ionathan thy fathers sake, 2. Sam. 9.7. So such should our loue be to almightie God, that we should not scorne to féed his poore members at our table,
for thou shalt eat meat At my table continually, & I will show thee kindness for Ionathan thy Father's sake, 2. Sam. 9.7. So such should our love be to almighty God, that we should not scorn to feed his poor members At our table,
or the feare of thy God compell thée, or the loue of thy brother intreat thée, giue at the last thine almes vnto the poore, cast thy bread vpon the waters.
or the Fear of thy God compel thee, or the love of thy brother entreat thee, give At the last thine alms unto the poor, cast thy bred upon the waters.
Hée that stoppeth his eare at the crying of the poore, he shall one day crie and not be heard, Prou. 21.13. Remember that saying of a learned Father, Frustra manus ad Deum expandit qui has ad pauperes non extendit:
He that stoppeth his ear At the crying of the poor, he shall one day cry and not be herd, Prou. 21.13. remember that saying of a learned Father, Frustra manus ad God Expanded qui has ad Paupers non extendit:
the shooes of the barefoote which lie drying in thy house, and the gold that should relieue the poore, that lies cankering in thy coffers, as Basil speaketh.
the shoes of the barefoot which lie drying in thy house, and the gold that should relieve the poor, that lies cankering in thy coffers, as Basil speaks.
vnto thée giue me drinke, thou wouldest haue asked of him, and he would haue giuen to thée the water of life, Ioh. 4.10. So diddest thou consider that when the poore craueth, it is Christ that craueth thy charitable beneuolence,
unto thee give me drink, thou Wouldst have asked of him, and he would have given to thee the water of life, John 4.10. So didst thou Consider that when the poor craveth, it is christ that craveth thy charitable benevolence,
] Although it might séeme sufficient which the holy Ghost by king Salomon had set downe in the first words of my text, to perswade vs to a Chrstian commiseration of the poore,
] Although it might seem sufficient which the holy Ghost by King Solomon had Set down in the First words of my text, to persuade us to a Christian commiseration of the poor,
and well waying how the nature of man is euer stirred vp by rewards, the rather to allure vs to this holie dutie, proposeth the promise of a reward to be receaued vpon the performance of this precept:
and well weighing how the nature of man is ever stirred up by rewards, the rather to allure us to this holy duty, Proposeth the promise of a reward to be received upon the performance of this precept:
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And héere my brethren as the carkase of Amasah lying in the midst of the way caused the people to stand still, 2. Sam. 20.12. So me thinkes in the verie entrance of this second part, there ariseth a scruple to staie my passage,
And Here my brothers as the carcase of Amasah lying in the midst of the Way caused the people to stand still, 2. Sam. 20.12. So me thinks in the very Entrance of this second part, there arises a scruple to stay my passage,
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For whereas the spirit of God by Salomon doth héere implicitè set downe a temporall and eternall reward to all them that are plentifull in their charitable déeds towards the poore:
For whereas the Spirit of God by Solomon does Here implicitè Set down a temporal and Eternal reward to all them that Are plentiful in their charitable Deeds towards the poor:
heereupon the aduersaries of the trueth misinterpreting the place, doe presently conclude, that these works of mercie did merit and deserue this reward at the hand of Almightie God.
hereupon the Adversaries of the truth Misinterpreting the place, do presently conclude, that these works of mercy did merit and deserve this reward At the hand of Almighty God.
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The vanity of which conceit, shall God willing plainly appéere vnto you, if you will vouchsafe héerein a little to affoord mée your Christian patience and accustomed attention.
The vanity of which conceit, shall God willing plainly appear unto you, if you will vouchsafe herein a little to afford me your Christian patience and accustomed attention.
and are not yet fully satisfied and setled in the trueth, let mée desire them in the bowels of Christ Iesus (vnlesse they will obstinately continue in errour) to laie aside all preiudicate conceits, either of my person or of this cause,
and Are not yet Fully satisfied and settled in the truth, let me desire them in the bowels of christ Iesus (unless they will obstinately continue in error) to lay aside all prejudicate conceits, either of my person or of this cause,
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and with indifferent eares to heare, how in this one point, by the disciples of Antichrist, our Church hath béene wronged, these weake ones abused, the Scriptures peruerted, and the faithfull generally scandalized.
and with indifferent ears to hear, how in this one point, by the Disciples of Antichrist, our Church hath been wronged, these weak ones abused, the Scriptures perverted, and the faithful generally scandalized.
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A temporall and eternall reward, saie they, is héere promised to him that casteth his bread vpon the waters, that giueth his almes vnto the poore, ergo this charitable almes merited this reward.
A temporal and Eternal reward, say they, is Here promised to him that Cast his bred upon the waters, that gives his alms unto the poor, ergo this charitable alms merited this reward.
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de bonis operibus, is of opinion, that good works, and namely almes déeds, (whereof Salomon héere especially speaketh) doe merit eternall life, not onely ex congruo, by a kinde of congruitie, which some of the Schoolemen allow,
de bonis operibus, is of opinion, that good works, and namely alms Deeds, (whereof Solomon Here especially speaks) do merit Eternal life, not only ex Congruo, by a kind of congruity, which Some of the Schoolmen allow,
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yet shall we thinke by our good déeds to demerit the same? séeing in that very chap. you shall finde, that they who were called at the last houre, had as large a reward as they that came at the first:
yet shall we think by our good Deeds to demerit the same? seeing in that very chap. you shall find, that they who were called At the last hour, had as large a reward as they that Come At the First:
Cùm hi qui in multo labore sudarunt, séeing they which were in all the labour receaued no more than the last, intelligant donum se gratiae, non operum accepisse mercedem:
Cùm him qui in Much labour sudarunt, seeing they which were in all the labour received no more than the last, Intelligent Donum se Gratiae, non Operum accepisse mercedem:
Yea but in the Reuelation the words are more plaine, and the spirit there pronounceth them woorthy, Reuel. 3.4. Thou hast a few names yet in Sardi, which haue not defiled their garments,
Yea but in the Revelation the words Are more plain, and the Spirit there pronounceth them worthy, Revel. 3.4. Thou hast a few names yet in Sardi, which have not defiled their garments,
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But how beloued? non NONLATINALPHABET, sed NONLATINALPHABET, they are not absolutely woorthy, but respectiuely in cōparison of those wicked ones in Sardi, that had consented to idolaters,
But how Beloved? non, said, they Are not absolutely worthy, but respectively in comparison of those wicked ones in Sardi, that had consented to Idolaters,
So doth S. Ambrose expound it writing on the 2. Timoth. 1. quantum ad caeterorum comparationem digni sunt, quantum ad rem ipsam omnes indigni:
So does S. Ambrose expound it writing on the 2. Timothy 1. quantum ad caeterorum comparationem Worthy sunt, quantum ad remembering ipsam omnes Indigni:
Receaue the kingdome prepared for you from the beginning of the world, for I was hungrie and yée fed me, naked and yée clothed me, &c. ergo, almes déedes are the efficient causes of euerlasting life,
Receive the Kingdom prepared for you from the beginning of the world, for I was hungry and the fed me, naked and the clothed me, etc. ergo, alms Deeds Are the efficient Causes of everlasting life,
but if you will a little consider this place with me, I doubt not, but as that Aegyptian was slaine with a speare taken out of his owne hands, 2. Sam. 23.21. So our aduersaries shall bée confuted out of these words, which they alledge for the defence of their own cause.
but if you will a little Consider this place with me, I doubt not, but as that Egyptian was slain with a spear taken out of his own hands, 2. Sam. 23.21. So our Adversaries shall been confuted out of these words, which they allege for the defence of their own cause.
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But behold, beloued, and consider what the Apostle saith, We are his workmanship, created in Christ Iesus, to good workes, which God hath ordained wée should walke in them, Eph. 2.10. and the particular good works of almes déedes are in my text and in many other places of holy scripture required of vs. We are not left to our owne frée will and pleasure whether we will doe them or no,
But behold, Beloved, and Consider what the Apostle Says, We Are his workmanship, created in christ Iesus, to good works, which God hath ordained we should walk in them, Ephesians 2.10. and the particular good works of alms Deeds Are in my text and in many other places of holy scripture required of us We Are not left to our own free will and pleasure whither we will do them or not,
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and woe be vnto me if I preach not the Gospell, 1. Cor. 9.18. So may all Christians say of themselues in this behalfe, there is a necessitie laid vpon vs to relieue the poore, to cast our bread vpon the waters, and woe be vnto vs if we doe it not.
and woe be unto me if I preach not the Gospel, 1. Cor. 9.18. So may all Christians say of themselves in this behalf, there is a necessity laid upon us to relieve the poor, to cast our bred upon the waters, and woe be unto us if we do it not.
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And shall we then make our almes meritorious, when necessitie requireth that at our hand? Did the master thanke his seruant because he did that which was commanded him? Luc. 17.9. and doe we thinke that when wée haue done all that is commanded vs, wée shall be in any better ranke then vnprofitable seruants? or doe we looke the Lord should thanke vs,
And shall we then make our alms meritorious, when necessity requires that At our hand? Did the master thank his servant Because he did that which was commanded him? Luke 17.9. and do we think that when we have done all that is commanded us, we shall be in any better rank then unprofitable Servants? or do we look the Lord should thank us,
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What is a cup of cold water to eternall life? what is a morsell of bread to a crown of glory? what is a small mite to the kingdome of heauen? Nay what are our best works to such an immortall reward? All the afflictions of this life are not woorthie of that glory that shall be shewed vnto vs, Rom. 8.18. Quid possumus dignum facere praemijs coelestibus, saith S. Ambrose in his 20. serm. in Psal. 119. what can we doe to deserue heauen? Beatae vitae nullus potest aquari labor, nulla operatio, passiones nullae, saith Gregory in Psal. 142. to blessed life no labour, worke,
What is a cup of cold water to Eternal life? what is a morsel of bred to a crown of glory? what is a small mite to the Kingdom of heaven? Nay what Are our best works to such an immortal reward? All the afflictions of this life Are not worthy of that glory that shall be showed unto us, Rom. 8.18. Quid possumus dignum facere praemijs coelestibus, Says S. Ambrose in his 20. sermon. in Psalm 119. what can we do to deserve heaven? Beatae vitae nullus potest aquari labour, nulla operatio, Passions Nullae, Says Gregory in Psalm 142. to blessed life no labour, work,
What are all our merits, euen our best merits in comparison of so great glorie? To these I might adde the testimonies of S. Chrysostome, S. Basil, S. Hierome, S. Augustine, and the rest of the antient fathers of the Church, who in many places of their works (being rightly vnderstood) doe beat downe this monster of popish merits, to the shame of our fugitiue countrimen, who are not ashamed to publish to the world, that all the Fathers, Councels, Reasons, Scriptures, are in this point for them, & against vs. Whereas you sée the contrary hath béene in part,
What Are all our merits, even our best merits in comparison of so great glory? To these I might add the testimonies of S. Chrysostom, S. Basil, S. Jerome, S. Augustine, and the rest of the ancient Father's of the Church, who in many places of their works (being rightly understood) do beatrice down this monster of popish merits, to the shame of our fugitive countrymen, who Are not ashamed to publish to the world, that all the Father's, Counsels, Reasons, Scriptures, Are in this point for them, & against us Whereas you see the contrary hath been in part,
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And the word of God herein is so opposite vnto them, that I maruell not if that godly martyr was so thorowly perswaded of this trueth, that hée said vnto his enimies:
And the word of God herein is so opposite unto them, that I marvel not if that godly martyr was so thoroughly persuaded of this truth, that he said unto his enemies:
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Thus you sée (right Honorable, &c.) the Babel of selfe iustifying merits, whereby our aduersaries perswade thēselues they ascend vp into the highest heauens, is at the last fallen downe,
Thus you see (right Honourable, etc.) the Babel of self justifying merits, whereby our Adversaries persuade themselves they ascend up into the highest heavens, is At the last fallen down,
Vbi enim Christus non est fundamentum, nullum est boni operis aedificium, saith Gregorie: Where Christ is not laid as the corner stone for a good foundation, there will bée no place to erect the building of good works.
Vbi enim Christus non est fundamentum, nullum est boni operis aedificium, Says Gregory: Where christ is not laid as the corner stone for a good Foundation, there will been no place to erect the building of good works.
and most iniuriously traduce vs. For wée both allow of good works, and preach good works, daily call vpon our hearers as true professors to manifest their faith by these fruits,
and most injuriously traduce us For we both allow of good works, and preach good works, daily call upon our hearers as true professors to manifest their faith by these fruits,
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Nay, we confesse a necessarie vse of good works, by them we set foorth Gods glory, Matt. 5.16. by them our faith is made knowen for the good example of others, Iac. 2.18. by them our consciences are quieted,
Nay, we confess a necessary use of good works, by them we Set forth God's glory, Matt. 5.16. by them our faith is made known for the good Exampl of Others, Iac. 2.18. by them our Consciences Are quieted,
and our election daily made sure vnto vs, 2. Pet. 1.10. Yea wée attribute so much vnto them, that some of our Church haue published whole Treatises that good works are necessarie vnto saluation.
and our election daily made sure unto us, 2. Pet. 1.10. Yea we attribute so much unto them, that Some of our Church have published Whole Treatises that good works Are necessary unto salvation.
notwithstanding we thus speake, and we thus write; they are not ashamed to say, that our Gospell is a Gospell of libertie, epicurisme, and sensualitie;
notwithstanding we thus speak, and we thus write; they Are not ashamed to say, that our Gospel is a Gospel of liberty, epicurism, and sensuality;
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that we plucke them vp as wéedes by the roots, and cast them foorth of the doores as children of the bond woman, not woorthie to inherite with the frée borne;
that we pluck them up as weeds by the roots, and cast them forth of the doors as children of the bound woman, not worthy to inherit with the free born;
No maruell then (being thus deluded by iugling friers) if in those daies they did plentifully cast their bread vpon the waters, if they did abound in distributing to the poore.
No marvel then (being thus deluded by juggling Friars) if in those days they did plentifully cast their bred upon the waters, if they did abound in distributing to the poor.
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For what will not a man giue to purchase heauen, and to saue his owne soule? and I confesse, that we liue in the dotage of the world, wherein our Sauiour hath told vs;
For what will not a man give to purchase heaven, and to save his own soul? and I confess, that we live in the dotage of the world, wherein our Saviour hath told us;
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Yet for all this I dare vndertake that for this last age, and in the remembrance of some yet liuing since the cléere sunshine of the Gospel hath enlightned the Hemisphere of our Church, there haue bene more Colledges founded, more Hospitals erected, more Schooles builded, more poore Schollers maintained, more Orphanes and impotent reléeued, more charitable déedes exercised, generally in our land, particularly in this famous citie, euer renowned for her good works, I dare be bold to say,
Yet for all this I Dare undertake that for this last age, and in the remembrance of Some yet living since the clear sunshine of the Gospel hath enlightened the Hemisphere of our Church, there have be more Colleges founded, more Hospitals erected, more Schools built, more poor Scholars maintained, more Orphans and impotent relieved, more charitable Deeds exercised, generally in our land, particularly in this famous City, ever renowned for her good works, I Dare be bold to say,
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For eternall life is the gift of God, Rom. 6.23. and yée are iustified freely by grace, Rom. 3.24. Gratis per Gratiam ▪ gratia autem nullo modo est gratia, nisi omni modo sit gratuita. As hée speaketh;
For Eternal life is the gift of God, Rom. 6.23. and the Are justified freely by grace, Rom. 3.24. Gratis per Gratiam ▪ Gratia autem nullo modo est Gratia, nisi omni modo sit gratuita. As he speaks;
but reward is as well of fauour as of debt, Rom 4.4. and if God in promising this reward be a debter vnto vs, it is but in that sense as S. Aug vpon the 83. Psal. speaketh, Debitorem ipse se dominus fecit non accipiendo, sed promittendo:
but reward is as well of favour as of debt, Rom 4.4. and if God in promising this reward be a debtor unto us, it is but in that sense as S. Aug upon the 83. Psalm speaks, Debitorem ipse se dominus fecit non accipiendo, sed promittendo:
And whatsoeuer God hath promised, hée promised vnto those that were vnworthy, that it should not be promised as a reward vnto works, but as grace fréely giuen.
And whatsoever God hath promised, he promised unto those that were unworthy, that it should not be promised as a reward unto works, but as grace freely given.
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Wherefore to conclude this point, séeing the Lord hath promised euerlastingly to reward all them that cast their bread vpon the waters, not for the merit of their worke,
Wherefore to conclude this point, seeing the Lord hath promised everlastingly to reward all them that cast their bred upon the waters, not for the merit of their work,
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and if we will cast our bread vpon the waters, not thinking of any merit in so small a worke, God will cast euerlasting ioies vpon our soules, not respecting our many wants.
and if we will cast our bred upon the waters, not thinking of any merit in so small a work, God will cast everlasting Joys upon our Souls, not respecting our many Wants.
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first, the time when this reward shall be receaued, in these words, for after many daies. Secondly, the reward it selfe in the last words, thou shalt find it.
First, the time when this reward shall be received, in these words, for After many days. Secondly, the reward it self in the last words, thou shalt find it.
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A true interpretation, for I doubt not but God doth many times blesse them with long life and many yéeres, that looke vpon his poore members with mercifull and compassionate eies.
A true Interpretation, for I doubt not but God does many times bless them with long life and many Years, that look upon his poor members with merciful and compassionate eyes.
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Behold, I come quickly, and my reward is with me, to giue to euery man according vnto his works, Reuel. 22.12. For so it is, beloued brethren, sometimes God presently rewardeth the charitable beneuolence of his children,
Behold, I come quickly, and my reward is with me, to give to every man according unto his works, Revel. 22.12. For so it is, Beloved brothers, sometime God presently Rewardeth the charitable benevolence of his children,
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as hée did the widow of Sareptah, who immediately vpon her reléeuing of Eliah, had her meale & oile increased according to the word of the Lord, 1. Reg. 17.16. Somtimes differtur retributio, non deficit, saith Bonauēture: Well may Christ deferre it for a time,
as he did the widow of Sareptah, who immediately upon her relieving of Elijah, had her meal & oil increased according to the word of the Lord, 1. Reg. 17.16. Sometimes differtur Retribution, non deficit, Says Bonauēture: Well may christ defer it for a time,
It may be, that those poore children whom thou now feedest at thy table, and clothest with thy garments, may one day be so enabled by Almightie God in their estate that they may féed and cloath thy children,
It may be, that those poor children whom thou now Feedest At thy table, and clothest with thy garments, may one day be so enabled by Almighty God in their estate that they may feed and cloth thy children,
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onely wée may be well assured, that one time or an other he will restore our liberalitie manifold into our bosome, by giuing vs, ant quod petimus, aut quod melius est, aut quod sufficit:
only we may be well assured, that one time or an other he will restore our liberality manifold into our bosom, by giving us, Ant quod Petimus, Or quod Better est, Or quod sufficit:
Learne then, my brethren, a similitude of the husbandman, he casteth his séed into the ground, the corne dieth, the winter commeth, frost and snow and tempestuous weather falleth thereon,
Learn then, my brothers, a similitude of the husbandman, he Cast his seed into the ground, the corn Dieth, the winter comes, frost and snow and tempestuous weather falls thereon,
Si enim non perit semen quod in terram proijcis, quid times periturum quod in domini manu reponis? If the séede perish not which is cast into the earth, much lesse shall that be lost that is left in Gods hand, that is laid vp in Christs store-house, the poore-mans bagge.
Si enim non perit semen quod in terram proijcis, quid times periturum quod in domini manu reponis? If the seed perish not which is cast into the earth, much less shall that be lost that is left in God's hand, that is laid up in Christ storehouse, the Poor man's bag.
so let not vs thinke much to disburse our summes, our manie summes, towards the reliefe of our poore brethren, knowing that if the benefit héereof come not presently to our selues,
so let not us think much to disburse our sums, our many sums, towards the relief of our poor brothers, knowing that if the benefit hereof come not presently to our selves,
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but at length the ones dignifying, the others deliuery, were in time conuenient performed. Hée that deferred the promised séed so manie hundred yéeres, and then sent;
but At length the ones dignifying, the Others delivery, were in time convenient performed. He that deferred the promised seed so many hundred Years, and then sent;
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why should we doubt but that the same God with whom the present and future tense is all one, will in conuenient time reward them that reléeue his? Why should we doubt but that if we thus lay out our money for the Lord, the Lord at the last will restore it? Why should we doubt,
why should we doubt but that the same God with whom the present and future tense is all one, will in convenient time reward them that relieve his? Why should we doubt but that if we thus lay out our money for the Lord, the Lord At the last will restore it? Why should we doubt,
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though we expect it manie daies? And so from the time héere specified, after manie daies, I now come to the reward it selfe héere proposed in the last words, thou shalt finde it, whereof by your patience a word or two,
though we expect it many days? And so from the time Here specified, After many days, I now come to the reward it self Here proposed in the last words, thou shalt find it, whereof by your patience a word or two,
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seuenfold, an hundred fold, nay, a thousand fold more than the morsell of bread we cast vpon the waters, more than the measure of almes we giue vnto the poore:
sevenfold, an hundred fold, nay, a thousand fold more than the morsel of bred we cast upon the waters, more than the measure of alms we give unto the poor:
I will passe ouer this point tanquam canis in Nilo lambens, vel vt Ladas in puluere cursitans, as the dogs vse to lap in Nilus, and as Ladas trips it vpon the sands, catching a little here and there,
I will pass over this point tanquam canis in Nile lambens, vel vt Ladas in puluere cursitans, as the Dogs use to lap in Nilus, and as Ladas trips it upon the sands, catching a little Here and there,
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So shall thy barnes be filled with abundance, and thy presses shall burst with wine, Pro. 3.9.10. For as a fountaine, saith Clemens Alexandrinus, the more it is drawne, the more it is filled with fresh,
So shall thy Barns be filled with abundance, and thy presses shall burst with wine, Pro 3.9.10. For as a fountain, Says Clemens Alexandrian, the more it is drawn, the more it is filled with fresh,
And as when Iesus brake and distributed those fiue loaues to the fiue thousand mē, the bread was miraculously multiplied, to no lesse than twelue baskets full, Iohn 6. So when be breake our bread vnto the néedie, God doth as it were by a miracle multiplie the same, that in our basket and in our store, we may neuer want.
And as when Iesus brake and distributed those fiue loaves to the fiue thousand men, the bred was miraculously multiplied, to no less than twelue baskets full, John 6. So when be break our bred unto the needy, God does as it were by a miracle multiply the same, that in our basket and in our store, we may never want.
for this she was the richer, for behold the barrell of meale wasted not, and the oile in the cruse ceased not, 1. reg. 17. 16. when one Bonifacius gaue all his mothers corne vnto the poore,
for this she was the Richer, for behold the barrel of meal wasted not, and the oil in the cruse ceased not, 1. reg. 17. 16. when one Boniface gave all his mother's corn unto the poor,
Qui enim terrena subsidia largitur, ditior dando caelesti remuneratione redditur, saith S. Hierome on the Prouerbs: Hée that is made poore by giuing his almes, God makes him rich againe by rewarding his almes.
Qui enim Terrena Subsidia largitur, ditior Dando caelesti remuneration redditur, Says S. Jerome on the Proverbs: He that is made poor by giving his alms, God makes him rich again by rewarding his alms.
loe héere it is, bestow your treasure vpon the poore, and it shall bring you more profit then gold, Eccles. 29.11. Would you know where to finde much treasure,
lo Here it is, bestow your treasure upon the poor, and it shall bring you more profit then gold, Eccles. 29.11. Would you know where to find much treasure,
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and leaue nothing for thy selfe, yet be thou comforted with that which Tiberius the Emperour sometimes comforted himselfe withall, who hauing spent almost his whole treasury in the works of charitie,
and leave nothing for thy self, yet be thou comforted with that which Tiberius the Emperor sometime comforted himself withal, who having spent almost his Whole treasury in the works of charity,
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Though my money be gone, yet héere is my comfort, Deus non deerit fisco nostro, God will neuer be wanting in my exchequer: which afterwards he found true:
Though my money be gone, yet Here is my Comfort, Deus non deerit fisco nostro, God will never be wanting in my exchequer: which afterwards he found true:
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Hearken to this O all yée couetous vsurers and extortioners, you that beate your braines and busie your heads how you may make the greatest gaine and commoditie of your gold and siluer, shall I here teach you a new kind of vsury, a more cōmodious course, which I thinke you neuer yet heard of,
Harken to this O all the covetous usurers and extortioners, you that beat your brains and busy your Heads how you may make the greatest gain and commodity of your gold and silver, shall I Here teach you a new kind of Usury, a more commodious course, which I think you never yet herd of,
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Sometime you are deceaued by a beggerly bankabrupt, and where there is nothing, as the old saying is, not onely the subiect but euen the king must lose his right:
Sometime you Are deceived by a beggarly bankabrupt, and where there is nothing, as the old saying is, not only the Subject but even the King must loose his right:
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But in this vsury which I propose, behold euery thing safe and certaine, Qui dat pauperi foeneratur domino, he that giueth vnto the poore sets out his money to vsurie to God,
But in this Usury which I propose, behold every thing safe and certain, Qui that pauperi foeneratur domino, he that gives unto the poor sets out his money to Usury to God,
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the vse which he giueth, is not ten in the hundred, but more than ten times beyond the principall, manie temporall blessings in this world, which if it be too little,
the use which he gives, is not ten in the hundred, but more than ten times beyond the principal, many temporal blessings in this world, which if it be too little,
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for that is true of this kind of piety which S. Paul speaketh of godlinesse in generall, NONLATINALPHABET, it is profitable vnto all things, hauing the promise of this life,
for that is true of this kind of piety which S. Paul speaks of godliness in general,, it is profitable unto all things, having the promise of this life,
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of the second how should you heare any thing, séeing flesh and bloud is able to speake therof little or nothing, it is too déepe a mysterie to be sounded, too intricate a point to be searched, too great a matter to be apprehended by the shallow conceit of a mortall man;
of the second how should you hear any thing, seeing Flesh and blood is able to speak thereof little or nothing, it is too deep a mystery to be sounded, too intricate a point to be searched, too great a matter to be apprehended by the shallow conceit of a Mortal man;
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Let vs suppose all the pleasures and delights in this world composed in one, all the glorious shewes the eie hath séene, all the heauenly sounds the eare hath heard, all the pleasant odors the nose hath smelt, al the variety of swéet and mellifluous sauors the toong hath tasted, all the delightfull obiects the hands haue touched:
Let us suppose all the pleasures and delights in this world composed in one, all the glorious shows the eye hath seen, all the heavenly sounds the ear hath herd, all the pleasant odours the nose hath smelled, all the variety of sweet and mellifluous savours the tongue hath tasted, all the delightful objects the hands have touched:
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as a cottage in respect of that pallace, as toies and trifles in respect of that heauenly reward, which these Amners of the Almightie God shall receaue in that daie.
as a cottage in respect of that palace, as toys and trifles in respect of that heavenly reward, which these Amners of the Almighty God shall receive in that day.
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their drinke shall be of the water of life, euer flowing and neuer wasting, their apparell shall be white arraie, their light shall be Christ himselfe, their companions shal be angels and archangels, their continual exercise shall be singing and saying, Holy, holy, holy, Lord God of hosts, which was, which is, and which is to come.
their drink shall be of the water of life, ever flowing and never wasting, their apparel shall be white array, their Light shall be christ himself, their Sodales shall be Angels and Archangels, their continual exercise shall be singing and saying, Holy, holy, holy, Lord God of hosts, which was, which is, and which is to come.
O what a forcible argument should this be to euery one of vs, now with a liberall hand to cast our bread vpon these waters, séeing at the last we shall be so respected, séeing at the last we shall be so honored, séeing at the last wée shall finde so great and so glorious a reward!
O what a forcible argument should this be to every one of us, now with a liberal hand to cast our bred upon these waters, seeing At the last we shall be so respected, seeing At the last we shall be so honoured, seeing At the last we shall find so great and so glorious a reward!
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for how wilt thou answer the Lord one for a thousand, when thou canst not giue account to the Lord of one part in a thousand, that thou hast giuen vnto the poore:
for how wilt thou answer the Lord one for a thousand, when thou Canst not give account to the Lord of one part in a thousand, that thou hast given unto the poor:
and so many thousand pounds at home rusting in thy treasurie, and yet in thy life didst neuer bestow one pound in the déedes of charitie? Let such rich and wretched men howle and wéepe,
and so many thousand pounds At home rusting in thy treasury, and yet in thy life didst never bestow one pound in the Deeds of charity? Let such rich and wretched men howl and weep,
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their riches are corrupt, their garments are moth-eaten, their gold and siluer is cankred, and the rust thereof shall bée a witnesse against them at the last day:
their riches Are corrupt, their garments Are moth-eaten, their gold and silver is cankered, and the rust thereof shall been a witness against them At the last day:
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And therefore let all such bunchbackt camels know, if they will be saued, they must cast away their burdens that hinder their course to this goale, they must pare away their bunches that hinder their passage through this strait and narrow gate:
And Therefore let all such bunchbackt Camels know, if they will be saved, they must cast away their burdens that hinder their course to this goal, they must pare away their bunches that hinder their passage through this strait and narrow gate:
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they must distribute their goods that otherwise will for euer barre them from their God. But to leaue them, and the torments vnlesse they repent, that shall neuer leaue them,
they must distribute their goods that otherwise will for ever bar them from their God. But to leave them, and the torments unless they Repent, that shall never leave them,
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Many of the ancient autors in their writings doe make report of a certaine countrey whose fashion was yéerely to choose their king, who had for that yéere absolute authoritie to doe what he list,
Many of the ancient Authors in their writings do make report of a certain country whose fashion was yearly to choose their King, who had for that year absolute Authority to do what he list,
but the yéere being ended, hée was deposed from his place, and thrust naked into a remote Iland, there to end his life in hunger and cold, and much want.
but the year being ended, he was deposed from his place, and thrust naked into a remote Island, there to end his life in hunger and cold, and much want.
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Whereof one being aduertised, thought aforehand to preuent this inconuenience, and in that short time of his raigne, he sent ouer his wealth and treasure into that Iland, whereinto himselfe at the yéeres end being thrust naked and without meanes, he was relieued by that which carefully aforehand he had there prouided.
Whereof one being advertised, Thought aforehand to prevent this inconvenience, and in that short time of his Reign, he sent over his wealth and treasure into that Island, whereinto himself At the Years end being thrust naked and without means, he was relieved by that which carefully aforehand he had there provided.
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Beloued in our Lord and Sauiour Iesus Christ, were we all kings and princes neuer so noble, neuer so mightie, neuer so rich, we haue no assurance of any long continuance in this world, no not so much as for one yéere:
beloved in our Lord and Saviour Iesus christ, were we all Kings and Princes never so noble, never so mighty, never so rich, we have no assurance of any long Continuance in this world, no not so much as for one year:
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as Iob speaketh of himselfe, Iob 1.21. Let vs then my brethren with that wise king now in the time of plenty prouide against the future famine let vs now make vs friends of that vnrighteous mammon, that when we want, they may receiue vs into euerlasting habitations:
as Job speaks of himself, Job 1.21. Let us then my brothers with that wise King now in the time of plenty provide against the future famine let us now make us Friends of that unrighteous mammon, that when we want, they may receive us into everlasting habitations:
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let vs now send away wealth in distributing to the poore, Quod enim pauperi damus ante nos praemittimus, saith S. Aug. & hoc ibi inueniemus quod hic damus.
let us now send away wealth in distributing to the poor, Quod enim pauperi We give ante nos praemittimus, Says S. Aug. & hoc There inueniemus quod hic We give.
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Let vs now play the wise merchants, as they venture much vpon the waters, so let vs vpon these waters. Regnum coelorū venale est, this day the kingdome of God is as it were set at sale vnto vs;
Let us now play the wise merchant's, as they venture much upon the waters, so let us upon these waters. Kingdom coelorū venal est, this day the Kingdom of God is as it were Set At sale unto us;
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& yet we néed not sell all, for a small matter will buie it, an ouer-worne garment will buie it, a morsell of meat will buie it, a loafe of bread will buie it, a draught of drinke will buie it, a cup of cold water will buie it, a mite of siluer will buie it;
& yet we need not fell all, for a small matter will buy it, an overworn garment will buy it, a morsel of meat will buy it, a loaf of bred will buy it, a draught of drink will buy it, a cup of cold water will buy it, a mite of silver will buy it;
and lodge them when they are wearie, and cloath them when they are naked, and visite them when they are sicke, shall then be comforted with a Come yee blessed, inherite an euerlasting kingdome.
and lodge them when they Are weary, and cloth them when they Are naked, and visit them when they Are sick, shall then be comforted with a Come ye blessed, inherit an everlasting Kingdom.
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Depart yée cursed into euerlasting fire, prepared for the diuel & his angels, Matth. 25. Wherefore (right Honorable, &c.) to conclude all at the last:
Depart the cursed into everlasting fire, prepared for the Devil & his Angels, Matthew 25. Wherefore (right Honourable, etc.) to conclude all At the last:
therefore choose life, that both thou and thy séed may liue, Deut. 30.19. So our witnesses are both in heauen and earth, that this day both life and death are set before vs, the euerlasting reward which God hath prouided for the chearfull giuer,
Therefore choose life, that both thou and thy seed may live, Deuteronomy 30.19. So our Witnesses Are both in heaven and earth, that this day both life and death Are Set before us, the everlasting reward which God hath provided for the cheerful giver,
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let vs now shew mercy vnto poore Iesus in them, that then our Iesus the God of mercy, may haue compassion vpon vs. Finally, let vs now cast our bread vpon these many and troubled,
let us now show mercy unto poor Iesus in them, that then our Iesus the God of mercy, may have compassion upon us Finally, let us now cast our bred upon these many and troubled,
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and salt, and running waters in this world, that then we may find bread and water, the bread of life & the water of life, the riches of Gods treasurie,
and salt, and running waters in this world, that then we may find bred and water, the bred of life & the water of life, the riches of God's treasury,
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