¶ A Sermon exhorting to pity the poor. Preached the xu of November. Anno. 1571. at Christ's Church in London. By Henry Bedel Vicar there, which treatise may well be called THE MOUTH of the poor.  
¶ Imprinted at London by john Awdely.   

To the Christian Reader.  
WHere as some for the trial of their wits, and proof of knowledge, are moved to pen their studies & travels, which they do most exquisitely, and others for the benefit of their country, some time of their own labours set forth books, and some of other men's works in our mother tongue do open the meaning, and all I trust to God's glory, and the furtherance of knowledge: Even so I, not of myself moved, by any worthiness I know in myself, neither to purchase praise of men (for this my deed is nothing praise worthy to me, for if aught be faulty, that is to me due, and if any thing be to purpose, that was & is God's work in me) have laboured as far as memory might teach, neither adding nor diminishing to or from the words I spoke in the pulpit, to writ and pen somewhat for the help of the poor. Which the rather I have done, for that then I was required by my friend so to do. Which purpose or sum of matter, though of an other it might be more excellently done, then of me it is in this treatise done: yet thinking that all men will consider my god heart and well meaning to the poor, it made me the more bold to enterprise this matter, to further their poor estate that want, and so to put in print those rude words that then by preaching I spoke.  
And thus hoping that all men will accept my silly good will in this my labour, unto which I may speak as Ovid did, Vade sed in cultus, I leave the success unto God of this pains I have taken, as well touching myself, as also for the poor for whom I have spoken.  
H. B.   

¶ A Sermon preached in Christ's Hospital at London.  PSALM. XLI. ¶ Blessed is he that considereth the poor and needy, the Lord shall deliver him in the time of trouble. 
FOr as much as God hath placed his Children here in this world for the trial of their patience, and proof of faith: and for this cause hath mixed the poor with the rich, placing some in poverty, not that he could not make them rich, but giving them poverty to try their patience, & enritching other some, not that they should trust in their riches, as by his Prophet he saith: If riches rise, set not thy heart thereon, 
Psa. lxiij  but giving them riches to try their faith whether they will serus God through and by faith that worketh by love, or else serve Mammon, by keeping of him in secret, knowing 
Mat. vi.  also the justifying faith as S. Paul saith, 
Gala. v  is that that worketh by love. Which love is especially expressed in ministering to the necessity of the Saints, and our poor brethren 
Rom. xij  as the same Paul affirmeth. Therefore also doth David, for his part by these words as much as he can, travel to bring us to that purpose of faith, to shaw our love to the poor when in these words he saith: Blessed is he that considereth the poor and the needy.  
As the tree is known to be good or bad by 
Mat. seven  none other ways then by his fruits: so the faithful, not by his words, but by his exercises is known, in believing and working the things that belong to faith. Therefore our Saviour saith: Not all that say Lord, but they that do the will of my Father, who willeth 
Mat. seven  amongst many things that this should be one, namely to consider the poor and the needy. For us the unsavoury salt that looseth his saltness, is not fit to season, but to be cast 
Mark. ix  as reprobate and naught in the high ways, to be trod under foot: so is that faith dead, that hath no exercises in the way of love, to remember the poor, as James saith: Faith if it have not her exercises in herself, the is dead. 
Jacob. ij   
I speak not this, as if a man should suppose, that he that wanting faith that teacheth to work cannot be justified, having the same faith now given, that hereafter would work, as we see in children that have not wrought, yet justified by faith that is lively in them, and would have wrought if they had lived. As also in the thief that never wrought, be cause he wanted that faith by which now he is justified, whereby he would have wrought if he had lived. Therefore doth faith only justify in them that are prevented, that they cannot work according to the same, & therefore Grace maketh them free. But to others that have time, and therein also the justifying faith, they have the fruits of the same.  
Neither do I speak thus, as if God needeth our works or gifts, who giveth unto us first, and that with plenty, and casteth no man in the teeth, nor I speak not to the end that we should so work, as to think ourselves justified therein, being as our Master saith, unprofitable servants, when we have done 
Luk. seven  all we can do, giving out nothing, but what we have received, as S. Paul saith. But this exercise of faith to give to the poor, is required of us to satisfy our bounden duty, not for merit, but in duty, because the poor are left amongst us for this cause as Christ saith: You shall have the poor always with you. 
John. xij  Which poor for us, as the rich for them are left, whereof S. Augustine faith: Propter divites 
De verbis domini ser. 26.  sunt pauperes, that is, the poor are for the rich man's sake, which are to be considered as poor and needy, even as David death teach us well.  
But to arrive to my purpose, these words of the Prophet contain two profitable notes The first to teach us to respect the poor and needy, as becometh the faithful. Secondly to consider the promise that is annexed thereto. And of these I will speak by God's grace severally.  
First, concerning the respect and care of the poor, all be it that David doth note it well in this Psalm, yet to the better satisfying of so necessary a duty, that by the mouth of many witnesses we may the more speedily be brought to the credit of the same, let us hear the course of the scriptures, and learn our duty forth of them.  
How earnestly doth God call upon us to remember the poor by his servant Salomen, as we read in the proverbs where he saith He that despiseth his neighbour, sinneth against 
Pro. xiv  his Maker, but he that hath pity on the poor, he shall be blessed. He would not have us hard hearted against the poor & our fellow servants, to say to them: Go thy way thou stranger, God sand thee thou stranger meat, drink and clothing as Syra●●e saith. Nor ●e would not have us to be disquieted with the cry of the poor, to stop our ears against them, and therefore saith: He that stoppeth his ear at the cry of the 
Prou. xij,  poor, shall cry himself and not be heard. Nor he suffereth us not to be careless of their 
Luk. vi,  state, being at ease ourselves, as that Glutton was mentioned in the Gospel, but as David his father willeth the poor to be considered, so he concludeth saying: the bread of the 
Eccle, 34  poor is in the ways of the rich, he that keepeth it from them, is a man of blood.  
Toby being a good instrument of God, and in this matter worthy to be believed in his counsel, who as he well considered the poor in feeding of the living, and burying the dead with his own labour and cost, so he teacheth others the same practice of duty when he saith 
Tobi. iiij  Be merciful after thy power, if thou have much, give plenteously, if thou have little, do thy diligence gladly to give of that little. For as God needeth not the gift, but requireth the duty: so Toby, not for the quality of the gift to be weighed, but in the quality of the mind of him that giveth, teacheth us to give somewhat, be it little or much, even as S Ambrose also teacheth: Non solum queritur 
Ambro. in. 1. Cor  quantum datur, sed de quanto & quanto animo. That is: It is not only required how much is given, but out of how much and with what mind, not to be praised for the greatness, in that we give not so much as we received, for what givest thou that thou hast not received? Nor for the abundance, because 
i, Cor, iiij  we have more than needeth, but for duty requiring the same, we must of necessity give. And therefore as in substance God hath blessed us with the most, so we must study to give the more, not that God is pleased with sums, as though thereby we should think ourselves justified, but to discharge our stuardships of that we have received, according to the saying of s. Paul writing to Timothe, Charge them that are rich in this world, that 
i, Tim, vi  they be ready to give, and glad to distribute, laying up in store a good foundation for themselves against the time to come, that they may attain eternal life. Unto whose words we may fitly for our comfort and erudition join Sirackes saying: Reach forth thy hand unto the poor, that thy mercy and blessing may 
Eccle, seven  be made perfect.  
Also the Prophet Esay speaking unto us in the word of the Lord, amongst many wholesome and necessary lessons forgetteth not to put us in mind of our duty to the poor, because it is a pleasant thing to the Lord, and a fruit of our faith, and a token of Christianty. Therefore first he saith: When thou seest 
Esai. lviij  a naked man, cover him, and see thou despise not thine own flesh. And after in the same place he saith: Break thy bread unto the hungry, and never turn thy face from any poor man, and so the face of the Lord shall not be turned from thee. And again a little after in the same chapter he saith: See the needy and the stranger brought into thy house. Surely in deed howsoever wilful affection & vain pleasure leadeth us, we aught not to be unmindful of our brethren the poor members of Christ, seeing that besides our duty, even our excess would content their need, & our waist serve their lack. So that if at any time God hath given unto us abundantly, which we waste in superfluity, that should be the portion of the poor. And for this cause we do not so, Basil chargeth us with waist that we shall surely answer. He saith: Nun spoliatores qui dispensanda suscepisti tanquam propria reputando? Est enim panis famelici quem tu tenes, nudi tunica quem in conclavi reseras, discalsiati calcei que penes te ma rcescunt, in digentis aurum quod tu possides in humatum. That is to say: Art not thou a spoiler in taking to dispense an other man's substance, and then to reckon it as thine own? For it is the bread of the hungry which thou retainest, the coat of the naked that thou lockest in thy wardrobe, the shoes of the barefoot that lie m●wloyng and drying by thee, the néedyes g●ld that lieth cankered and buried by thee. Which sentencs of Basill, as it teacheth the liberality that is due for the poor, so it blameth the careless that account all to be their own, keeping to themselves more then sufficient. That at the last day the Mite in the croms, the Moths in the garments, and the rust in the gold may fret them like cankers, as James doth protest. 
Jacob. v.   
Therefore the hard hearted rich that respect not the poor, and yet will be accounted the lovers of God, are reproved by the Apostle s. John, who saith: He that hath this worlds 
i John. iij  riches, and seeth his brother to have need, and yet shutteth up the bowels of mercy from him, how doth the love of God dwell in him? And therefore they that brag of the love of God, who they never saw with bodily eyes, let them show some compassion to the needy members of Christ, whom daily they see. Other wise such careless may boast of Christian●●ie, but the fruits thereof he hath not. He may brag of ●aith, but he wanteth that which worketh by love. For the amendment where of let all that have and may well spare, not respecting their fancies, but considering their duty, hearken to the words of Syrache: Let 
Eccl. seven.  every man deal according to compassion and mercy with his brother. For be it known to all, that as to steal from them that rightly possess their goods, is criminal, and a matter guilty before God, reputed to be sin: so it is no less but equal sin, to keep from them that lack, being poor and needy, as Ambrose saith well: Non minoris est criminis habenti tollere, quam cum possis indigentibus denegare. It is no less sin (saith he) to take from him that rightly possesseth, than not to give to him that lacketh, when thou art able For the right rich man that duly deserveth that name, is not known by his possession, his gorgeous fare and costly house, his great palace, his Jewels and gold, but by considering the poor and needy, whereof S Au●●ine 
August. homelia. 15.  saith thus: Divites aliorum paupertate probantur. That is to say: the rich are proved by the poverty of others. So that still and always the scriptures & Fathers prescribe not an indifferancie, but a necessity, not at pleasure, but upon duty, that the poor and needy should be considered.  
Where is that large liberality that in our Fathers was seen much, though to an evil purpose then applied, as thereby seeking their salvation, may now be bestowed to a better use, that is, to foster and feed the poor members of christ. The world is as great as ever it was, the people as rich, but not so liberal, our knowledge more, but in this point we be wilful ignorant. For look what wastefully our fathers as fools did lay forth and bestow upon shameless friars that never were full, and fat bellied monks whose bellies were their gods, that now our Nigards can not lay forth, distrusting their states, lest they should beg (say they) before we die, distrusting the providence of God, that blesseth their store. Whereas in deed as Seneca saith Nemo tam pauper vivit, quam nascitur & more 
Seneca de juditijs.  ritur. That is: Not man liveth so poor, as he his borne, and shall die. The extortioner can spare naught to the poor, for joining house to house, with a curtsy to the same, as Esay saith, doing no good to the poor, except 
Easy. v,  it be to cast them forth a doors. The pride of apparel maketh us forget the patched poor, and our dainty soft lodging, their hard couc●es and straw.  
Where is the plenty of gold that garnished the erroneous church, the silver & jewels that so largely was given forth to stocks & stones, the cloth that clothed the pilgrim god that felt no cold, the stock that bought the candles to set before them, that had eyes and yet saw naught? Were ye so plentiful about such pelle, and will ye give nothing to poor Jesus Christ? Well, ye make a scorn of the poor & needy, the poor now perisheth by the rich, and no man considereth it. Is this the life of Christians? Is this the fruit of our Gospel? Is this the mercy that we learn by the word?  
Well then awake from your sleepy security, consider your duties towards the poor, stretch forth your niggard hands that presseth down your muck, and hearken to Syrache, who like a good Father teacheth thee as his son saying: My son, suffer not 
Eccle, x●.  the poor to want the things necessary for to sustain his life, and be not thou hard against the poor. Contemn not the hungry, and grieve not the poor in his poverty. Add not affliction to the afflicted in heart, and defers not to confer thy benefit on the poor. Refuse not the voice of the silly and simple, and turn not thy face from the poor. Cast not thine eye● from the miserable, lest he have cause to accuse thee.  
Thus at length doth Syraehe counsel, but we are negligent to hear the same. Hear we may, but credit thereto is small.  
Then consider, as the benefit is great where with God recompenseth the merciful, so is the justice very sharp in condemning the hard hearted, as in that conclusion the same Syrache saith: For if thou be careless of the 
Eccle, iiij,  poor, saint and needy poor that calleth on thee, he that made him shall hear his prayer when with a troubled heart he sha● accuse thee.  
Then give, and give gladly, give and give largely, for the bread that is given with a grudgiug heart, is called stony bread, as Seneca saith, reporting the words of Fabius Verecosus, 
Seneca lid. 2. de beneficijs.  which are these: Beneficium ab homine duro aspere datum, panis lapidosus est Esurienti accipere cum sit necessarium est tamen acerbus panis. That is to say: the benefit hardly given of a hard man, is stony bread, being then necessary for the poor to take it, because of his hunger, yet notwithstanding it is but sour bread. Such a giver in my counsel is next cousin to Satan, for be gave Christ stones in stood of bread, but this man giveth the Christian stony bread,  
Therefore ye that have it, be not unmindful of the poor I pray you, and again give ear to Syrach, for thus he doth teach: Lay 
Eccle, 29  up thy alms in the hands of the poor, and know that what thou keepest, in the end thou 
Eccl, xvij  shalt only lose, but that that thou givest, shallbe as a purse about thy neck, as the same wise man saith: For as this life waxeth old 
Prou. xj,  and our days pass away, so shall this vain pelf pass away from us, neither shall riches help in the day of vengeance, but the corruption abideth which fretteth like a canker. Then what shall it profit to get all the world? and when the world forsaketh us, that shall be most against us, that best we loved being in the world. Then in satisfying our duty to give to the poor, is better than to keep to ourselves the flitting muck, even as Lactansius 
Lactans. lib. 7. cap 27.  doth teach us: unusquisque potiorem animam suam inducet, quam bona ista fallacia quorum incerta & caduca est possessio migrant enim multo velocius quam intraverant & licet usque ad ultimum hijs frui liceat alijs tamen relinquende sunt. That is to say: Let every man persuade himself, that his soul is better than these subtle riches, the pessession whereof is variable and uncertain, for they pass from us much more swiftl y, than they came to us, and albeit we have the use of them even till the last day, yet at the length we must leave them to others. Then I pray thee aye them forth for the profit of your brethren. Learn to forsake them, before they forsake you. Learn the wise counsel of our Saviour Christ: Make thee friends of the wicked Mammon. 
Luk. xuj,   
It is marvel to hear how plentifully the Scriptures command us to be mindful of the poor, besides that that already hath been alleged. As in the proverbs the wise man saith: He that hath pity on the poors, leandeth 
Prou, xix Psa. xviij  to the Lord. And David in the Psalm desireth to deliver the needy from the hand of the sinner. And Christ saith: I was hungry, 
Mat. xxv  and ye gave me meat. etc. But how slack all states are in satisfying this duty, with grief I speak it, & with dread for their negligence they shall hear and seel it, when it shall be to late for men to dissemble their state.  
Yet ye give not, and why so? Not because ye have not whereof ye may give, but because ye will not let go from you that you may well spare. Power wanteth good will that should be adjoined unto him. The purse is able, but the heart is not frank. Needy niggardy causeth many to profess such a needless necessity, that that is kept from the poor, that profuse prodigality wilfully doth waste. Many are good to the poor, as we commonly say, but they will give them naught, than I say great boast, and small roast maketh unsavoury mouths. Yet if words will do any good, they shall not want. For it costeth us nothing to say: alas good soul God help thee, God comfort thee, I would we were able to help thee. So that they wish well to themselves in wishing them able, but of such wishing, and for such wishers I say as the Beggar to the Bishop is reported to say, that if their wishings were worth a halfpenny, I doubt they would not be so liberal. Therefore let them leave wishing, and fall to some doing. You lock up and will not lose, ye gather together even the devil and all, and why? because ye will hatch the Cockatrice egg. You nurse up a canker for yourselves, ye keep the pack that shall trouble your viage to God as Christ saith: O how hard shall it be for a rich man to come 
Mat. xix,  to heaven, it shall be easier for a Camel to go thorough a needle's eye. He saith not so because no rich man shall be saved, but because the merciless rich man shall be damned.  
And will ye know the cause and what letteth that some give not: He giveth not to the poor because he is not reputed in the parish: he withdraweth his hand because he is not set up in the church higher, proud hearts and Beggars purses, but where is that rule and condition prescribed? He pleadeth poverty, and yet sticketh not to bet, prick, and play at this mark, and that game in wilful expense, with loss of time, twice so much as might well serve the need of the poor, and so at length falleth to need himself, and therefore robbeth the poor in deed of the portion to them due, which by God's providence are made poor. Another swylleth excessively his body with drink, abusing nature, but forgetteth the thirsty and faint hearted soul, making his own body a den of drunken Diveis, but others want his excess. He turneth away in rolling of timber both his thrift and pity that is commanded, thereby making both wife and children beggars. Some in chambering and wantonness (ye know what I mean) wasteth his body plagued with diseases, and his goods, but no penny for the poor. He casteth to Dogs, that which by nature is created for man, so that all order and honesty, virtue and piety clean set aside, every man followeth his pleasure and fil●hynes greedily, satisfying the Proverb, every man for himself. But in the mean while the stock of the poor is clean forgotten. Which thing unless it be mended, I let you to wit the poor shall cry, and their voice shall be heard: their distress considered, and our vengeance shall be wrought. I tell you truth in Jesus Christ even as David saith in the xiii Psalm: The 
Psa, xxxiij  poor crieth unto the Lord, and he hath heard them. Wax ashamed therefore of this unthriftiness, of this waste and excessive riot. Open your ears, if not to man, yet to Christ in his Gospel speaking, who very plentifully calleth upon us to give and bestow upon the 
Luke vi  poor and needy. give, and it shall be given you, saith he, by s. Luke, and that none should think themselves so low that they own no part to the poor, he bringeth not only the rich, that of their great abundance did cast 
Mark. xij,  into the treasure of the poor, but he setteth forth before us the poor widows mite, to teach us as Paul saith to give gladly. Even so he reasoneth with the crafty rich man, that would know what to do to attain eternal life. He said: Go cell all that thou hast, 
Math. xix  and give to the poor, not that it is necessary for every man so to do, or that a man cannot be saved except he so do, but thereby teaching him particularly to loath the world, so thereby universally showeth unto all men the care they own to the poor. And for this cause the holy Apostle prescribeth thy collecting for the poor as a necessary business, and the Sabothes labour. Not on the Saboth to spend and consume all that the week hath before gotten, nor by unlawful games to prophanat the Sabbath, by hunting of tavern and alehouse to dishonour the Lord of the Sabbath, but as becometh good Christians to make collection for the poor S. Paul willeth saying: Of the gathering for the saints as I have 
i, Cor, xuj,  ordained in the congregations of Galatia, even so do ye upon some Sunday, let every one of you put a side at home, and lay up whatsoever he thinketh meet. He saith not, let every man waste and spend what he list, but lay up for the poor that that is meet. For if the rich would once become liberal, there is superflueus enough to help the poor and needy, for nature is soon pleased. I would therefore wish, and with my heart I pray, that the hearts of the prosperous might be opened toward the miserable, it is an easy matter, for there wanteth but good will, and good use. Then let the proud leave his cuts, his pounces, his guards, and embrothery, and give nature even enough to suffice, and he shall give the poor a good portion. Let the Glutton serve nature to suffice, and leave his surfeit, then shall the poor be fed with that, that he often times either vomiteth forth, or worketh as a means to destroy his life. Let the whoremonger leave his dalliance, it shall be good for his body, and better for his soul, and his pur● shallbe the heavier to help the poor. Let the Artificer sit fast by his calling, then shall he profit the common wealth by his travel, and he shall have some what to spare to help the poor, even as to this purpose S. Paul exhorteth 
Ephe, iiij.  the Ephesians, that each of them labour with their hands, to obtain thereby that they may give to him that hath need, because we are not borne to ourselves, but to our Country, to our Parents, our brethren and friends, to do good to all, but specially to the 
Galat, vi.  household of faith. For amongst all the sacrifices which now the Church useth, as praise and thanks giving to God is the chiefest, so the next is to distribute to the needy Saints, as the same Paul teacheth the hebrews saying: To do good and distribute forget not, 
Hebr, xiij,  for with such sacrifices God is pleased. Surely of that goods that we keep in store, we are answerable, but of that we give to the poor, we are discharged. That that we keep, the rust will fret like a Canker, as James saith, 
Jacob .v.  but that that is laid up in the bosom of the poor, that is discharged, as our Master hath commanded. That that we leave behind us, the wicked may consume in prodigality, but that we give in the way of Christian liberality, shall be rewarded as it is written. Opera eorum sequentur eos, that is, their 
Apo, xiv.  works follow them.  
Then travel not after riches to get estimation, for thou broughtest nothing into this world, nor set not thine heart upon unrighteous Mammon, lest thou fall into the temptations 
●, Tim, vi  and snares of the Devil, but be merciful to the poor indifferently without respect of persons. For God as Augustine saith, shall crown his gifts in thee. Let the Beggar be wicked, thou shalt have the praise. Though some make an occupation of it, and account of their vales, yet as Paul doth bid thee especially remember the household of faith, so be doth not deny thee to do good to all.  
Feed not your equales, nor the like his like, frank not yourselves to fat to feed the worms, for as Esay saith: Your pride shall 
Esay. xxvi Amos, iij,  be plucked to hell, your fat carcases shall fall in the end, the Moth shall fret thee, and the worm and the dust shall cover thee. But when ye may spare to spend and banquet yourselves, to make your hearts glad, as Christ saith in the Gospel by S. Luke. Then call the 
Luk, xiv  poor and impotent, the halt and the blind. &c Let Herod in his dalliance remember his prisoner John: Nay rather as good and wise men follow those wise men that presented poor Christ that was laid in the manger in poverty and need, with their gold. When Dives hath dived, let Lazarus have the crooms.  
Surely it is a shame to see and know the contempt of the poor, especially now in the time of the Gospel, when faith should so spr●d herself in our hearts: faith I say that is exercised in love, that bragging much of faith in words, do not correspondantly answer the same in deed. Wle can look upon the quavering carcase that lieth full cold, and we say, God help thee, and send thee warmth, but where is our help? Yet they are our flesh, so that in contemning them we leave our duty 
Jacob, ij,  undone, and verify James in his saying: If a brother or sister be naked and in need, wanting their daily foods, and some of you shall say to them, go thy way in peace, God send you warmth and clothing, meat and drink, and shall not give them the things that are necessary for their bodies, what shall it profit them? Surely a good faith that only is found in the good Christian, it always is exercised, but every tree that bringeth not forth good fruit, is cut down and cast into the fire. It is not enough only to bear leaves, but we must also bring forth our figs, or else the lord Jesus shall curtsy us.  
Then this is to be learned, that none contemn or despise the poor, but that every man according to his ability help them, and consider of them as David saith. So that neither the rich in defying the poor say, away with this Beggar, go whip me this slave, this stinking rascal, this lousy wretch, being his own image: neither on the other side none say I am so poor I cannot help, I need help myself, for God loveth glad hearts & cheerful 
i, Cor, ix,  givers. For except it be the poor in deed to whom we must give, there is no such want but that they may give somewhat as Fulgentius 
Eulgentius Sermon de confesso ribus.  saith: Dare elimosinam omnibus est possibile, si adsit bona voluntas: Omnibus facile, si non adsit dira cupid●tas, omnibus salubre si ferueat charitas cunctis debet esse common ut omnibus detur eterna felicitas. He saith: It is possible for all men to give alms, if all men have good will thereunto. He saith it is an easy thing for all men to do, if cruel covetousness be not present. He saith it is wholesome for all men, if charity be fervent, and he saith it should be common to all men, that all might obtain eternal felicity, not in respect of the gift, as I have said before, but for the promis sake, as Christ saith by S. Mathe w: He that 
Math ten Mark, ix  shall give to one of these little ones a cup of cold water in my name, he shall not lose his reward.  
give we must to satisfy God's ordinance, whereto he hath ordained us, as the same Fulgence 
Fulgentius de confesso ribus.  saith: for God hath ordained Quod de mus, cur demus, & quibus demus, that is: He hath ordained the thing that we must give, a cause why we should give, and his creatures to whom we should give. Therefore in respect of the first that he hath ordained things to give, that must needs be applied to the ordinance wherefore it was made, or else we commit sin in abusing God's ordinance. Then secondly in that there is cause to give, even the will of God prescribing the same, Gods ordaining will must be satisfied, or else we commit sin. Last of all for that he hath ordained to whom we should give besides favour, that riseth by love, in duty we are bound to give them the portion that God hath appointed for them, ordaining things for them, and ordaining them also to enjoy those things, as ordaining riches and rich men, to help the poor in their poverty.  
Which were an easy matter, if there were a forward good will and readiness: For the number of the poor he nothing comparable to the number of the rich and wealth. So that in this concourse of people, if every one would do but a little, it might be an easy matter to help the poor. An easy matter I say, if we follow Chrisostomes' counsel, who saith thus: Gratia Dei centum millia hominum 
Chryso. homeli. 87. in ca Mat. 26.  huc convenere opinor, quorum singuli si unum panem quotidie paupertate offerrent, omnes certe pauperes abbundarent: si unum quisque obulum solummodo, nemo penitus indigeret. Whose words in English are these: I suppose, that by the grace of God, there is resorted to this place one hundred thousand men, of which number if every one would daily give but one piece of bread, all the poor might abound: if every man would give but one halfpenny, no man should want.  
And may not I say so to you my country men, as Chrysostome did to his? Is there not as great multitudes and concourse of people now, as ever was then? The matter being so small that is required, me thineke it is great impiety if it be denied. If ye be moved to give more, God bless that motion, & move ye so still: if not, yet give this small request. Rule thy penny I pray thee, let it not rule thee for one of these two offices must it needs have, either subjection or government, as the Poet. Horace saith: Inperat aut seruit collecta 
Horace.  pecunia cuique, That is to say.  The money that greedily is gathered together. Either ruleth or is ruled I know not well whither 
Then I say once again, give, that it may be known that ye govern, and do not obey, for in keeping ye seem most manifestly to be governed. Again, lest thou go from thy riches before thou hast done good with them, so heap together I pray thee, that thou mayest well scatter, and so possess I beseech thee, that thou know to give forth. For the time must come, that thou must leave all, when thou hast caught and scraped together what thou canst as Martial in his verse doth truly say: Rape, 
Martial.  congere, aufer, posside, relinquendum est, 1.  
Catch and heap up, filch and possess:  
yet must thou forsake Mammon remediless.  
But what should I speak of Chrisostomes' counsel, or use mine own persuasion, or infer the verses of Peets, when as there are good and godly laws appointed for the same in this Realm of England? as ceasments in parishes, and Colectors for the same, forfeits for absence from the parish church, and Side men for the same, and such others ordained by authority for the comfort of the poor. But how loosely this is looked unto, it appeareth in the treasure of the poor, for every man plucketh his neck out of the yoke, and no man asked why so: the forfaites is never asked, be absent who will. Thus conscience is careless and lieth a sleep, regarding neither duty towards the poor, nor vow towards God, neither worldly shame and improofe for their negligence, nor the answer they have to make for the poor: neither the cry of them that live for a time, nor the judgement of him that liveth for ever. And this is the cause of the want of the poor.  
Yea & more than that (such is their remediless ear) the rich as Amos saith, make havoc of the poor, in buying them for old shoes 
Amos, ij,  Nay they will buy them and sell them out of doors. They are good to the poor as they say, but they will give them nothing, & thus the poor are rob, God amend the evil.  
I might apply histories, the reports of good & godly men that were marvelous beneficial to the poor, but what should Christians in the time of the exhorting and commanding Gospel use the council of stories to teach them that which God in his word commandeth them, which might be easily satisfied if Dives would leave his dainty dishes, and leave to be Epicurus fellow. If pride would look upon poverty, if Venus would not so couple herself with Seres and Bacchus, if godly piety and pity might once enter into our stony minds, if liberality might once kill covetous if rich men could command the penny that commandeth them, which God once grant.  
Surely amongst all the exercises of Christianity, there is none more fit for a Chrstian nor more seemly, then large liberality towards all, and pure pity towards the poor. And therefore the stories report of Helena 
Flores histor. lib. 1  Queen of the Albans, a most memorable report, that is this, that she being called to the faith of Christ, and so baptized in the reign of Cladius Cesar, the ten year, great famine oppressing the people in Syria, she of her own cost prepared great store of corn, and sent to them. A notable example to move Christians in necessity to pity the poor. But Helena is dead and joses, who was called Barsabas, be is also gone.  
Consider their need ye wealthy worldlings, that would be content with hungry chaps to chaw, and with sank bellies to devour that that ye wastefully neglect, being ordained for the poor, & not to be cast either to the Dog or dungbil. Regard their travel, their slavish service and drudgery, think on their toil, and comfort them. Let Christians learn a lesson of the Heathen Orator Tully who saith thus: Multa vilia & scruilia negotia liberos homines ac ingenuos paupertas agere 
Ciceroex appellation● contra Eubuliden  cogit, ob que potius misericordiam quam interitum demerentur. Poverty (saith he) compelleth many a good and honest man to sake in hand vile and slavish businesses, for which cause they deserve mercy and succour, rather than destruction. O think if ye were in their poor state, how glad ye would be of a small refreshing, which now to them full slackly ye do show.  
Therefore let me entreat you with David the prophet, O ye rich men, consider your duty, remember the poor, and of your satiety all their emptiness: You that eat till ye blow, and feed ●il your eyes swell with fatness, that taste first your course meats, and then fall to your fine, that drink the cold drinks for your stomachs that are hot, a cup of claret wine, some ale or beer to say a foundation, then eat till to much make us blow, & then a good carouse to make good digestion, a cup of sack for the stomach that is cold, it is good at midlemeale say some, this & that ye have, and I know not what the prodigal waster licensiously doth spend, which with thanksgiving unto satiety God hath created for you. You I say that live in this excess with superfluity, have some remorse to the poor in their misery, that God may bless ye as David saith, which he shall surely do, as the text doth show, for such shall be delivered in the time of trouble, that so shall do. And thus much of the first part.  
Now must I speak a little of the second, which I shall not need to stand long about, because the scriptures plentifully teach the same, & experience doth prove it. But what shall we have for helping the poor? Surely blessing in this world, honour and diliverance from trouble, as David saith, and retribution 
Apo, xiv  in the life to come, and their works shall follow them. Yea and David in this Psalm, enlarging the benefits by ennumeration declareth them saying: The Lord shall preserve him and keep him a live, that he may 
Psal. x●j,  be blessed, and deliver not thou him into the hands of his enemies.  
Again, our Prophet expresseth well the promise granted to the man that considereth the poor and needy, saying: He hath dispersed abroad, and given to the poor, his righteousness 
Psal. cxij  remaineth for ever, his horn shall be exalted with glory. Which words Snoigodane interpreting saith thus: Dispersit 
Snoigodan. in Psal. 112.  amore Dei non thesaurisavit sibi: Dedit pauperibus non histrionibus aut adulatoribus: justitia eius & merces misericordie manet in seculum seculi, quia praemium erit eternum. Which words englished are thus: He hath given to the poor, not unto wicked rakehells and flatterer's, his righteousness, and the reward of his mercy remaineth for ever, because the reward is eternal in heaven. By which words Snoig●dane teacheth well upon whom we shall bestow that we may spare, and who aught not to have. Then it remaineth that we spend not upon Dogs & Bears as some do, to satisfy their merciless pleasure, to see two cruel creatures tear one the other: not upon cards and dice as some others do: not upon excess of apparel and far as some do: not upon fencing and dancing to please the flesh: not upon varlets and parasites, those fawning dogs, the Caterpillars of the poor, but upon the godly and the virtuous poor, for that is the gift that hath the promise of reward annexed unto it.  
The words of Tobias whom I have proposed to be a master of mercy and pity, may also be applied in this matter, to testify unto you the reward that followeth the same, as he writeth in these words saying: Those 
Tobi. xij.  that exercise alms and righteousness, shall be filled with life. So that if they have not a long race here on the earth, yet shall they surely live with God for ever in a far better life.  
Then O dear Christians count it not lost that is given to the poor, as some do, suppossing it is cast away that is given to those stinking rascals, but rather think and know that it is the portion that of all thy goods is best bestowed. For look what thou keepest, thou shalt lose, but that the poor hath, thou keepest for thyself. Remember the good captain Cornelius, whose memory is registered in the Acts, to whom the Angel appearing in a vision said thus: Cornelius, thy prayer 
Acts ten  and thine alms is come up before God. Lo here the reward, and also of whom thou shalt be rewarded.  
Believe therefore and know ye that be rich, God willeth ye to lay forth nothing for him which he will not recompense: and as ye beleus so practise to give to the poor, for ye shall have never the less, your basket never the emptier, nor your store the poorer. Look upon the widow of Sarepta, little was her provision God knoweth, and small was her store when the poor Prophet came to her to ask her bread. To whom she said, I have nothing 
1. Reg. 17  but a little flower in a barrel, and a little oil in a cruse, which notwithstanding she bestowed upon him. And what followed then? forsooth her barrel was filled with flower, and her pot with oil. Surely, the plenty that cometh by the poor is much, as Augustine saith: Fecundus est ager pauperum cito redit 
August. in Psal.  donantibus fructum, that is: The field of the poor is fruitful, it surrendereth again the fruit with speed to them that give aught, yea if it be but a cup of cold water, saith our Saviour 
Mark. x,  Jesus Christ.  
The blessed Apostle s. Paul specifieth the promise annexed to the exercise of alms, in his Epistle to the hebrews, saying thus: God 
Hebr, vi,  is not unrighteous that he will forget your works of love, which ye have showed to the Saints for his name's sake, which have ministered to the saints, & yet do minister. The confirmation whereof Christ in these words expresseth saying: Blessed are the merciful, 
Math. v,  for they shall obtain mercy.  
To conclude, how many blessings in sundry sort promised (which he can and will perform that hath promised them) are set down for them that are pitiful to the poor, the scriptures do testify, which should be to long to recite. Yea and nature in flesh and blood is not able to reach to the knowledge of them, for that they be celestial in the kingdom, according to the promise infallible, which by express words are declared in s. Mathews Gospel in these words: I was hungry, & ye gave 
Mat. xxv.  me meat, thirsty, and ye gave me drink▪ etc. Therefore enter into the kingdom prepared for ye from the beginning of the world. So than that not only many sorrestriall benefits to enrich us here are promised in recompense, but those, that as I cannot repeat them, so unworthily we have them promised for any thing we do, but because our gracious God hath promised, we shall surely enjoy them. The multitude whereof, the height & depth whereof, the price and beauty whereof, the same and dignity whereof no tongue hath spoken, no more can mine: no pen hath written, therefore must I stay mine: no heart hath conceived, yet may we believe, such glory hath our gracious Master prepared for his faithful stewards in that his kingdom that our Christ speaketh of. Unto which kingdom God the Father, by the mediation of Jesus Christ bring us all, to whom with the holy Ghost be all glory and honour now and ever.  
AMEN   

¶ A prayer which the same henry Bedell useth every Sunday and Holy day after his Sermons, in the said Christ's Church.  
O Dear GOD our heavenly Father, hear our prayers for Christ's sake, & say not our sins to our charge to punish them, and to take vengannce on them, but rather in the blood of Jesus Christ ulot them forth. We have deserved thine anger, we confess, but yet in Christ's blood we know thou art well pleased, in whose name we cry unto thee, O save us from our enemies, that seek us and our blood for thy Gospel's sake. O let not the wicked say, where is now their God? but let us rather say, the Lords right hand hath brought mighty things to pass, our God shall laugh our enemies to scorn. Therefore hear us dear GOD, and for thy mercy's sake save thy worthy servant Elizabeth our most gracious Queen. Grant her we pray thee peace and safety from all her enemies, give her the blessings of peace, and a royal courage, whereby through thine assistance she may confounded all her foes, and not to fear what man can do unto her. Let her be comforted with thy sweet mercies, lay not our sins unto her charge, nor suffer not her life to be plagued for our sins and wickedness, but keep her (O Lord) to be thine own, and bless her with long life and happy days. Make her an old mother of this common wealth, and grant her a long and prosperous reign over us in thy godly peace. Remember (O Lord) her gracious counsellors, and behold them with thy fatherly eye. give them thy fear, to set forth thy will, and grant them the spirit of wisdom, and the counsels of peace. The Bishops and Pastors O Lord, direct and make them faithful in gathering thy harvest, to break the bread of life in time convenient, that thy Church may be builded of lively stones. And bless thy people O Father of might, open their hearts to receive the dew of grace, that the seed of thy word may stnck into them. give them O Lord, the spirit of obedience and true humility towards thy word, and their Prince. Cast down thine eye from thy thorn above, behold our Realm and country, and preserve it by thy might, from civil foes, and from foreign might, from Turk and Pope, and all popish power, that all the world may see and know that thou art our GOD. Finally we pray thee, at thy good will, in thy appointed time, open the eyes of the blind, and convert the hard hearted, that they may come to thy truth and be saved. Teach them to know thy word, that once we may be one flock, in one pure faith, unto one Christ. Confounded Satan & his members, Antichrist and his religion, give thy Gospel a joyful and free passage, give all thy people the freedom of conscience and peace in Christ: through the same Jesus Christ our. Lord.  
Amen.   

 

   

¶ Imprinted at London by John Awdely, dwelling in little Britain street, without Aldersgate. 1573