PROVISION FOR the poor, now in penury. out OF THE STORE-HOVSE of Gods plenty: Which they shall be sure to find in all places, that are endued with his graces, to think seriously on this sentence following. Psal. 41.1. Blessed is he that considereth of the poor, the Lord will deliver him in the time of trouble. explained by H. A. LONDON Printed by Thomas creed. 1597. To the Christian Reader, in what calling soever, Grace, &c. THe complaint of the poor through penury in england, hath continued long,( good Christian reader) and yet it appeareth their want groweth greater. What should this import? but either they cry not aright themselves, to him that is able & willing to help, or else the bowels of tender compassion are shut up in such as should relieve them. Touching the poor that cry hard for food, and find small supply: the reason is, for that they do not complain unto God of their grievous sins( the very main cause of all their calamities:) which if they look to haue released, and no further increased, they must confess in maner following. First, that they haue misspent much good time in idle roging up and down, and would not work: therefore the Lord doth justly requited them, that now when they would, they shall not eat( or very little.) Second, that in the time of abundance, they haue been great wasters in bibbing and belly cheer: therefore now justly they feel the want thereof. Thirdly, That when God by his messengers, called vpon them to leave their evil ways, and serve him better, they would not hear to follow the same: Therfore doth God now shut up his ears, and others also, when they cry for food. If they would gladly then find supply, they must resolve to turn to God quickly, to confess all their sins, to ask him pardon, to promise amendment, and to pray daily for increase of his grace, that they may perform the same, then will he shorly sand them relief. To come to those that should relieve the poor, whom God hath endued with wealth and ability, whereof some are willing to supply their wants, and do it in some places to Gods glory and their own comfort, but others( alas) are too hard hearted, unwilling almost to part with any thing( albeit they richly abound with all things,( and they may bee proved to haue been makers of poor) unto whom I speak in the name of the Lord, Prou. 21.13 That if they still refuse to hear and help the needy when they cry for succour, they shall cry themselves and not bee heard when they would feignest speed. I wish thē therfore in time to show mercy( as this book informeth them) least when they look not for it, they find strict iudgement without any mercy: Iam. 2.13. for shall the Lord Iesus stand at the door( in his needful members) and will they not relieve him that came to save them? Mat. 25. ch. Then shall they bee rejected at the last great day into eternal torments. Lay this to your hearts ye rich men of the world, and open your ears and purses to the poor, Gen. 41. ch. whilst God giveth space and offereth you grace, least when you would haue it, you cannot find it. If I could myself as well remove their wants( as joseph prevented the like in Egypt) I should not thus sue for succour at your hands. The Lord open your hearts to extend compassion, that in the end you may find consolation. So be it. Your poor welwiller, Hen. Arth. The Text divided. Blessed is he that considereth the poor, The lord will deliver him in the time of his trouble. Psal. 41.1. 1. The description of a good man. In these words, Blessed is he, that, &c. 1. The title ascribed to such a person, That he is blessed. 2. The manifest mark of such a man: That he considereth of the poor. 2. The benefit belonging to such a person: The lord will deliver him, &c. 1. His safe preservation, in these words: The lord will deliver him. 2. The time when, especially, In the time of his trouble. In the handling of which points, very profitable instructions will appear concerning the poor, how they may bee relieved this dear year in all places, without surcharging any person. provision for the poor now in penury, out of the Storehouse of Gods plenty. Blessed is he that considereth of the poor, The lord will deliver him in the time of his trouble. Psal. 41.1 THere is no duty of christianity more commanded or commended in holy scripture, Then love out of a pure heart vnfeyned, joh. 13.15. cha. because it hath relation to both the tables of gods law and therefore is termed by Christ himself( the fountain of true love) The very badge to know his disciples from Sathans bondslaves( who delight ever in malice and mischief) neither can there bee any thing wherein the love of Christians may appear more plainly, then in reléeuing one another in their necessity. Ephe. 4.2.15. In discharging which duty, the most able and willing are flow enough, and many faire professors murmur thereat, as Iudas did at mary Magdalen, who found openly a great default with her, for pouring a box of precious oil, upon the blessed head of Iesus,( though she did it dutifully, Mat. 26.6 13. to prepare him to his burial) pretending good will unto the poor, that it might haue been sold & given unto them( not that indeed he sought their supply) but intended to haue it to his own use, because he was a thief and bare the bag, joh 13.3.9. as Christ reporteth of him, and that the woman had wrought a good work on him: saying further, They should haue the poor at all times with them, to help them( if they would) giuing such to understand that found so great fault with Maries fact, Mar. 14.3.9. that they made a great show to relieve the poor, but when they should seek for succour unto them, they would be then slow enough to sustain them: which amongst many is a common corruption in these daies, A common default in these daies. rather to find fault at others well doing, in giuing of alms, then to be liberal that way themselves, to give good alms unto others. To redress which default( the poor in all places being in penury) I haue undertaken to be their solicitor, The author the poores Solicit●●. unto all manner of persons, which ought in equity either to supply them, or to provide that such as make default( being well able) may bee compelled thereunto by further authority from the almighty, if this gentle motion in the words precedent will not prevail, which héere I will repeat and explain unto them,( by Gods assistance) Blessed is he that considereth of the poor, the Lord will deliver him in the time of his trouble. IN this parcel of holy Scripture we are to observe especially two parts. 1 First the description of a good man or woman in these words expressed, Blessed is he that considereth of the poor. 2 Second, the benefit belonging to such a person, that is to say, The Lord will deliver him in the time of his trouble. In the description of this good man, we are to remember two other points. 1 First, the title ascribed unto him, That he is( blessed) 2 Second, the manifest mark of such a man, That he considereth of the poor. Concerning the benefit belonging to such a man, wee are to meditate of these two points also. 1 First, His safe preservation, contained in these words, The Lord will deliver him. 2 Second, The time when especially, viz. In the time of his trouble. To begin with the first point, and proceed in the particulars, where the kingly Prophet david saith: Blessed is he that considereth, &c. His meaning is not, that such a good man onely is blessed, but such a woman also, Both kinds blessed. for in this place Man signifieth mankind, that is, both sexes, man and woman. As our saviour Christ in general terms saith: Blessed are the merciful, naming neither man nor woman, Mat. 5.7. but compriseth them both within the compass of true blessedness,( if they be merciful) moreover, though in the description of this godly person, or any other in usual speech, the title is ever set down before, to move others to better attention of that which followeth, The first in use, the second in order. yet having relation unto the qualities of that person, it must in order follow the same, and be handled the latter, for in due proceeding, the case standeth thus: He that considereth the poor, he is blessed. As if the Prophet should say, whosoever would know one special mark( amongst others) of a blessed man, Six parts concerning the poor. he that considereth the poor is such a one. In which short sentence we are to observe six especial points. 1 What kind of poor the Prophet here meaneth. 2 What it is, rightly to consider of them. 3 What persons rightly consider the poor. 4 To produce some examples of the poor considerers. 5 The double effect of considering the poor. 6 Their dangerous estate that consider not the poor. To begin first with those poor whom the Prophet here propoundeth to bee considered of: in a word they bee all sorts of poor good and bad, that are in any kind of necessity: which may be manifested by Saint Pauls words: do good to all, Gal. 6.10. especially to those of the household of faith: containing both sorts within the compass of our compassion, by the which occasion, Six circumstances concerning the poor. these circumstances concerning the poor are to be remembered. 1 The several kinds of poor to be holpen. 2 That none ought to be idle, nor yet to beg. 3 Why God will haue the poor amongst vs. 4 What provision is made for them by law. 5 Her majesties continual care for their supply. 6 What means to relieve them, is put in practise. Two sorts of poor. Concerning these several kinds of poor, that now especially are to be considered of, may well be divided into these two sorts. 1 The impotent poor. 2 The poor able to work. The impotent poor four sorts. The impotent poor,( though many in number) may well be contained within these four kinds, all wanting wherewith to relieve themselves. 1 Aged persons past their work, 2 lame persons unable to work. 3 Little infants without parents. 4 poor sick persons during their weakness. To be relieved in the whole. All these of necessity, must be maintained in the whole,( if they haue not of their own towards their supply) for touching the sick poor,( though they haue some goods, gotten by sore labour in their health) yet I see no reason, that they should sell the cow which gives the children milk, nor the tools they work with, nor any needful thing belonging to their maintenance: all which things in compassion are to be spared, as the laws of Moses provided in that case. Deut. 24. Concerning the poor that are able to work, they may be divided into these two sorts. 1 Such as may earn their whole maintenance. 3 Such as must be relieved in part, The poor that are able to live by their labour, are of three sorts. 1 Able to work of three sorts. 1 Such as are willing to take pains, and cannot get work. 2 Such as are young and lusty, yet unwilling to labour. 3 Such as are committed for some offences, and haue not wherewith to be maintained. The poor not able to live by their labour, 2 Willing to work three sorts. and yet fit and willing to take pains, are of three sorts also. 1 Orphaned children above seven yeares old. 2 Such as bee overcharged with children, having nothing to maintain them but their hand labour. 3 Such as fall to decay in their works, by reason of their yeares, weakness or infirmities. All which ought to be relieved in part, as their necessity shal require. The second circumstance touching the poor, is, 3 None to beg or be idle. to provide that none live idly that can labour, nor any beg that are unable: for both those persons stain our profession by their bad examples. But some will object, was not Lazarus a beggar, An objection lying daily at the rich mans door, and yet recommended in holy Scripture to be one of the redeemed in Iesus Christ. The example of Lazarus is commended for his patience( not for his begging) being onely constrained thereunto, answer. or else to famish. So small regard then was had of the poor, that were unable to work: for, if begging had been lawful, Christ would haue said, You shall haue beggars always with you, Mar. 14.7 in stead of the poor. The strangers in London( if report be true) may be a pattern in these respects to all our English nation, for they are so careful to keep their country people, both from idleness, and begging, that such as can work, neither want work, How the strangers in London provide for their poor nor yet wages, and so soon as any fall in decay, their state is imparted unto their company, and then commonly, they abstain one meal on the next lords day, and give the price thereof towards the parties maintenance. And their care in this case was so great in the primitive Church, Act. 4.34 37. that many sold their living to maintain their poor Brethren, and kept a custom every lords day to lay up some money towards the relief of poor strangers, 1. Cor. 16.1.5. The care in the primitive curch of the poor. when a collection should be made for them: so unwilling they were, that any Christian should beg in those dayes, to the dishonour of Christ and his Gospel. 3 Why the poor are scattered amongst vs. The third circumstance touching the poor, is to search out the cause why God hath left the poor amongst us,( scattered as it were in all countries) which may seem to be in two respects, partly to try our love unto them, and partly to approve our faith unto God, that he may bless us, as Moses declareth after this maner. Deut. 15.1.18. If any of thy brethren be fallen poor, in the city,( as ye shall haue the poor always with you) ye shall lend and give him( as necessity requireth, without any grudging( not looking for it again) that the lord thy God may prosper thy misunderstandings. The fourth circumstance concerning the poor, is to consider, Three statutes for the poor. howe the laws of this land hath provided for them, which consist in three Statutes made to that end since her majesties reign. 1 The first, made in the fourteenth year of her highnesse reign, entitled, An Act for the punishing of all rogish vagabonds. 2 The second, made in the eightéenth year of her highnesse reign, entitled, An Act for setting the poor on work, &c. 3 The third, made in the five and thirtieth year of her highnesse reign, entitled, An Act for the necessary relief of souldiers and mariners. 1 Statute, how rogues should be punished. In the first Act, there is restraint, that none shall wander abroad without licence vpon special occasion: all other vagrant persons able to work, to be taken and punished as Rogues and Vagabonds, The first offence, to be stocking and whipping: The second, to be burnt in the ear: and the third to be taken and hanged as felons. The second act tendeth, to set the poor on work, 2 How the poor should be set on work. that there should be houses of correction builded in all countreyes, and stocks in money provided, to set all the poor( that can work) or lack work, to spin, knit, or such like,( and all the impotent to be otherwise relieved by wéekely contribution.) If any refuse to work that are able, 2. Thes. 3.10. to be punished with want of meat( as the apostle warneth) with flocking, whipping, or otherwise, at the gouernours discretion. The third act provideth, that all manner of Souldiers and mariners that fall to be maimed in her majesties warres, 3 Statutes for relief of Souldiers. shall be maintained honestly in their own Countreyes( by general ceassments) according to the places they served in before, bringing due testimony thereof, from their general or captain. If these three statutes were duly put in execution, Want of execution, &c. ( according to the true meaning thereof, there neither could nor would be so many poor, nor so great penury, as there is at this day. The fift circumstance concerning the poor, 5 Her majesties chrian care for the poor in two respects. to move our compassion towards their sustenance, is the consideration of her majesties most gracious regard and forwardness, to haue their wants supplied in all parts, appearing plainly in these two points chiefly. 1 First in releasing her own right by custom for the bringing in of corn from foreign kingdoms, 1 In releasing her custom. to serve the want throughout her dominions( which will amount to no small sum, both to encourage her merchants to venture, & to bring down the price to relieve the poor, which( God be thanked) it hath done already in many places. 2 Second, in causing her majesties most honourable council, 2 The councils letters sent in the poores behalf, by hir majesties means. to direct their letters in her own name, to the two Archbishops, of Canturbury and york, to signify her pleasure to all their brethren in both provinces, that Wednesday suppers should be spared of the more able, & wholly converted towards the due relief of the poor. I may not omit héere the christian persuasions of the Lords of the council, The councils care for relieving the poor. in their godly letters to the said Archbishop, to move them by all good means to seek the maintenance of the poor, and withall in setting down necessary direction to all the Iustices in this realm, for the restraint of wasteful expenses, and due provision to serve the markets, with corn in all parts( so much as is possible) to procure relief for her majesties people, that none might perish by this great penury. Whereunto if we add the forfeiture of 12. pence for every householders absence from Church( man and woman) forenoon and after, twelve pence a time for absence from divine service. sunday and holiday( according to the statute) without sufficient cause alleged) to be duly collected by Churchwardens and others appointed to that end, with the like regard for Wednsday suppers: there would be sufficient relief for the poor in all places( if corn were much déerer) as by indifferent computation will appear. If we estimate the price of four able persons( their suppers only) towards the relief of one poor body, that could not work. The sixth circumstance concerning the poor, is to search out how those provisions made by Law for their due relief, What means to relieve the poor is put in practise. is put in practise: that is in few words, whether the impotent be provided for, whether the able to labour haue work and wages to live vpon, and whether all idle vagabonds that are able and will not work, be punished for example sake( according to the statutes before expressed) It may be spoken to the praise of some well disposed people in some good towns, Some good towns do provide for the poor. within some parts of her majesties dominions, that a man passing through the same shall see not one beggar asking any alms,( except one or two that keep the common box, according to the order) to take the benevolence of travelers and strangers: so well are the statutes observed in those places. The poor of Wakefield. For the town of Wakefield, where my abode is,( though the poor be many and needy) yet thus much in truth I may speak, to my knowledge, that if any be pinched with penury, the default especially resteth in themselves, though some other persons can not be excused. For,( to the praise of God be it spoken) there is not only a house of correction, according to the Lawe, but withall, The able want no work if they will. certain stocks of money put forth into honest Clothiers hands, who are bound with good sureties, to set all the able poor to work, after five pence, or six pence a pound of wool spinning( as they shall deserve) if they will fetch it. For the impotent poor in every street, they haue been considered of,( by the most able and forward men of that town) and a general ceassement voluntary made for their supply wéekelie, A weekly collection for the impotent. which by confirmation of her majesties Iustices, is still kept of every able householder, besides the wednesdays Suppers, for the which the Church-wardens take pains accordingly, wherein if every one would discharge that duty required of her majesty, to let the poor haue the full benefit of their said Suppers, there should not one person haue cause to beg there for all this dear year. As for the younger sort, fit to learn trades and occupations, there is order taken to put them to apprentisshippe, or otherwise to service. having thus far onely made declaration of the several kindes of poor, and what provision hath been made for them by acts of Parliament, and new of late by her majesties good means, and special direction from the lords of her counsel: Let us now proceed to the second special point of the former six. Second point. What it is rightly to consider of the poor. Concerning this point, there be six propositions of special importance to be considered of. Six points of consideration. 1 The proceeding causes of so many poor in all Countreyes. 2 That God might haue made our estate like unto theirs. 3 That we should do to them as we would be done unto. 4 Why we all ought to help to relieve them. 5 Those places of scripture tending to compassion. 6 How their present want may be relieved. To begin with the first proposition touching the proceeding causes of many poor in all Countreys, though some impute the same to the dearth of grain, and the occasion thereof to unseasonable weather, 1 The proceeding causes of the poor. especially in harvest time, by tempestuous winds which shoake out the corn when it would haue been shorne, yet must we search further from whence those winds came, and the cause thereof, which were the proceeding causes indeed. For the former of these last causes, all winds and ill weather proceed directly from the iustice of God, Gods iustice. ( as many places of the holy Scripture prove the same) especially in the prophecy of Amos, where it is said, There is no evil befalls to any city, Amos 3.6. but the Lord hath done it,( meaning by evil, all maner of afflictions. Mens sins provoking Gods iustice. lieu. 26. Deut. 28. Concerning the latter, the Scripture likewise doth make mention, that the sins of all people do provoke Gods iustice, to plague us sundry ways, as all men may perceive in perusing the Prophets( especially the book of deuteronomy, and Leuiticus.) The due premeditation whereof, will urge us to consider of those particular sins, which procure Gods iustice to punish us with penury. 1 Partly proceeding from the poor themselves. 2 But more especially from the poor makers. Six sins proceeding from the poor. The proceeding sins from the poor themselves, whereby they provoke the Lord to pinch them, are these six especially. 1 First, their misspending of former times in idleness, when they might haue wrought. 2 Secondly, their wilful wasting of their goods when they had them, in bibbing and belly-cheer. 3 Thirdly, their impatient bearing of their present want, complaining often without cause. 4 Fourthly, their daily repining at others prosperity, to haue so much, and they so little. 5 Fiftly, their banning and cursing, when they are not served as themselves desire. 6 sixthly, their seldom repairing to their parish Churches, to hear and learn their duties better: all which must be amended, if they would haue their wants supplied. The proceeding sins from the poor makers, whereby they provoke Gods iustice to plague us with this present penury, The poor makers sins ten in number. in all places, are many and grievous, especially ten, which may be termed the bréeders of the poor. 1 All excessive proud persons in apparel. 2 The unmeasurable wasters of meate and drink. 3 The importable oppression of many Landlords. 4 The unconscionable extortion of all usurers. 5 The unsatiable covetousness in corne-mongers. 6 The wilful wrangling in law matters. 7 The immoderate abuse of gamming in all Countreys. 8 The discharging of seruants and apprentices. 9 The general abuse of all Gods benefits. 10 The want of execution of good laws and statutes. All which must needs increase the poor, and the increase of poor must likewise procure penury, and scarcity in all places, as by diligent examining the former particulars, will appear plainly to the view of all persons. To begin first with all proud persons, 1 All proud persons. that keep no moderation in their apparel, neither in cost nor change, and commonly( far above their calling) must not their maintenance urge great sums of money? It may be more then either their rents or getting will extend, which must needs enforce them, either to rack their tenants by fines, or else to run on score in their creditors books, till they sell them one lordship after an other, and then must the tenants pay for their pride and will not this dealing make many poor? 2 Al prodigal persons The second sort of poor makers, be all such kind of prodigal persons, as riotously waste their goods and substance, in surfeiting and drunkenness, in banqueting and bellicheare, day after day devouring more meate and drink into one belly, then would well serve two or three persons: and must not this dealing make all grain and victuals the scanter, which in the end must needs pinch the poor, through want of the same? 3 Oppressing landlords. The third sort of poor makers, are all unreasonable oppressing Landlordes, and that by three hooks, either by turning their tenants out of doors, to enlarge their domains with their tenements, or enhancing of their rents, or else in making them sell all their goods, that they are not able to till their land, but let it cut to others: and must not this dealing make many poor? 4 Extorting usurers. The fourth sort of poor makers, are all kind of usurers, whether it be in money or wears, who deal so vnconcionably with men in these dayes, that they are not ashamed to extort twenty, thirty, or forty pounds in the hundreth, so they can defraud the lawe: and will not this dealing make many poor? 5 covetous corne-mongers. The fifth sort of poor makers, are all sorts of covetous Corne-mongers, who commonly keep one yeares store before hand, closely laid up in their Arkes or Garners, and rather then they will show themselves so loving to bring it to the Market, to make corn cheaper, can be contented to see their neighbours famished: and must not this dealing increase their penury? 6 woeful wranglers in lawe matters. The sixth sort of poor makers, are all wilful wranglers in Lawe matters, consuming their substance in wreaking their wicked wills one of another( and sometimes brother with brother, about very trifles) as I could name a couple that might once haue been accorded under twenty Nobles, within this few yeares, and new haue quiter spoyled one the other, with suits in lawe: and must not not this dealing increase the poor? The seventh sort of poor makers, 7 Vnthriftie gamesters. are all immoderate unthrift gamesters,( at dice and cards specially) which( if they be lawful) ought onely to bee used for recreation, to make them more apt to walk in their vocation, and not to make gamening an occupation to get their living thereby,( and that for the most parte to others destruction, their wives and children) losing possibly more in one night, then they can recover all the year after, and force great men sometimes to sell whole worships to satisfy their lusts: and will not this dealing make many poor? The eight sort of poor makers, are such, 8 Discharging of seruants. as unlawfully dismiss their Seruants and apprentices before their term end, and break up housekéeping for saving of charges, being well able to maintain them still: and will not this dealing increase the poor? The ninth sort of poor makers, 9 Abuses of Gods benefits. is the general abuse of all Gods benefits( almost in all estates) very few keeping any moderation, besides our unthankfulness, which must needs increase the prices of all things, so as the meaner sort can hardly get maintenance: and must not this dealing make the more poor? The tenth sort of poor makers, 10 Want of due execution of good laws. is the want of execution of those laws and orders made for their provision, which fault resteth in Magistrates and officers appoynted to that end, and in many ministers, who ought publicly and privately to reprove abuses, and put all persons in mind of their duties, yet either they cannot, or will not perform the same, whereby the most do live in disorder: and will not this dealing increase the poor? Now if one of these poor makers may breed many poor,( as the oppression of Tenants by one cruel Landlorde) howe many will they breed all ten together? I think they will fall out to bee innumerable, namely if wee consider howe many such poor makers every country hath, yea every town in one respect or other,( for what town is there but hath some gamesters, alestakes, and such like, that daily increase the poor) which they would not do if they did but often think of this one point, Luke 16.2. That every person at the last day shall give an account of his own stewardship. &c. The Lords proceeding iniudgemē● The meditation hereof, will make them more careful to walk in Gods fear, if they look at that day to find his favour, when every person shall bee adiudged according to the using or abusing their gifts, Mat. 15. to the helping or hindering of the poor( as Christ the great judge shall then proceed with them) receiving the merciful into his kingdom, How all poor makers should judge themselves. rejecting the merciless into hell torments, to be damned for ever with satan and his Angels, except they judge themselves in time( to prevent the iudgement of the Lord) in maner following. The vainglorious person may thus think, I haue procured Gods iustice to plague us, 1. How all proud persons should judge themselves. by spending so much in change of apparel( above my calling) and so little or nothing to relieve the poor: if I should hold on this course I shall bee condemned, therefore( by Gods grace) I will hereafter go more soberly in my apparel, to do the more good to such as need the same, that Christ may receive me into his kingdom. The prodigal unthrift may say in like sort, I haue procured Gods plagues vpon us, 2. How all prodigal persons should judge themselves. by wasting much money in bibbing and bellychéere, that others now do feel the want therof, therfore( by his grace) I will be more sparing in time to come, that the poor may haue more plenty, and I escape damnation which I haue deserved. The oppressing Landlord may likewise say, I haue provoked Gods iustice to plague us, How al oppressing landlorde should judge themselves. in spoiling of so many of their goods and livings by encroaching upon them, by enhancing their rents, and by excessive fines, whereby I haue brought them to the beggars staff, therefore( by Gods grace) I will no more do so, but hereafter deal more mercifully with them, least I be damned with devils in hell. The devouring usurer may say in like sort, 4. How al usurers should judge themselves. I haue procured the Lord to plague us, by my extorting much money from many, and getting my goods with polling and pilling of other persons, and thereby haue brought them into poverty: but( by Gods grace) hereafter I will leave that trade, Psal. 15. ( and rather seek to make restitution) otherwise I cannot inherit Gods kingdom. The covetous cornemonger may likewise say, 5. Howe al cornemongers should judge themselves. Prou. 11.26. I haue provoked Gods iustice to plague us, being a mean to enhance the price of all grain, by withholding my corn from the market this déere year, and so haue procured the poor to curse me, but henceforth( God willing) I will help to bring down the price again, least I be cursed for evermore. The wilful wrangler may say in like sort, 6. Howe al wilful wranglers in suits should judge themselves. I haue procured Gods plague vpon us, by wasteful misspending much money in lawe, to my own great damage and others also, which would haue done much good to the poor, towards their relief this déere year. But( by Gods grace) I will hereafter further the same, by leaving law suits, and live in charity, that Christ may receive me into his kingdom. The unmeasurable gamester may likewise say, 7. Howe all wasteful gamesters should judge themselves. I haue provoked the Lord to plague us by my wilful wasting much time and money by immorderate gamening, which would haue holpen the poor very well: but( by Gods grace) hereafter I will leave that lewd course, that I may spare the more to relieve them, and so( through his mercies) come to salvation. The niggardly house keeper may say in like sort, 8 How al bad house-keepers should judge themselves. I haue procured Gods plagues vpon us, by putting away my Seruants and apprentices this déere year,( to spare charge onely through covetousness) whereby the poores want hath been the greater: but( by Gods grace) I will hereafter become more liberal, to relieve their necessity, that I may inherit eternal felicity. he that enjoyeth his ease and pleasure, 9. How al ca●eful persons should judge thēselue●. may likewise say, I haue provoked the Lord to plague us, by my unthankfulness and idle expenses, more then I laid out to relieve the poor, in most places almost pined through penury. But( by Gods good grace) I will hereafter set less by my delights, and more to help the needy( as God requireth) that I may bee received into his heavenly tabernacle, when this life is ended. The careless magistrate or minister may say, I haue procured the Lord to plague us, How all careless magistrates should judge themselves. both by my own default of duty, and little regard to call upon others to look to their charges, towards the relief of the poor this dear year. But( by Gods grace) I will be more careful henceforth of my duty, and see them supplied, so as none( through my default) shall be famished, that I may show myself blessed of Christ, both in this world and that to come. If every one w●uld mend one al should prosper the better. If all able persons to whom God hath given the gifts of this world, would thus judge themselves and amend that is a miss,( as we are all bound) the poor should then be well provided for in all places, and God be so pleased with our compassion to his needy members, as we should procure( from his liberal bountifulness) more plentiful increases of all things needful, to fill our mouths full of his deserved praises, for his merciful misunderstandings with his poor seruants, that depend vpon his providence. The second chief point that all able persons are to consider of, 2 point of consideration▪ is onely thus much, that God might haue made our estate like unto the poor: that his more bountiful dealing with us, should open our hearts to be so much the more beneficial to them, or else wee show ourselves unworthy of his blessings, and deserve in iustice to be deprived of them. mark this well. The third chief point that all able persons are to consider of, 3 Point of consideration. Mat. 5.12. is the words of our saviour, That we should do to others as we would be done unto: which implieth thus much, that as ourselves would wish to bee holpen in our need, so should wee be ready to help all others in their necessities( so much as we may) then are wee assured God will supply us in our necessities. The fourth chief point that all persons are to consider of, 4 Point of consideration. is, the especial causes moving, why we should be careful to sustain the poor: which may be contained within these four kindes. 1 God hath commanded in his holy word, that we should be careful of their sustentation. 2 They be our own flesh and natural kinsfolks, both by creation, and regeneration, and left amongst us to try our compassion. 3 Christ Iesus shed his precious blood for them, as well as for vs. 4 They be our fellow heirs, of Christ his most blessed and everlasting kingdom. The often and diligent premeditation of these few poyntes, should led us all to this consideration, Mark these points well that if we tender Gods holy commandment, if we haue any love or compassion in us, if wee make account of Christes precious blood, or if wee ourselves look to inherit his kingdom, after this life ended, then must wee be mindful to relieve his members, Mat, 25. that is, the poor, who at this present are in great penury, in most places, and are in danger to bee famished, without help. 5 The fift chief point: 5 Point of consideration. twelve places of scripture. that all able persons are to consider of, are those persuading places of Scripture, which do most urge us, to the due relieving of the poor in all places, whereof I will onely set down twelve, under which all the rest may be contained. 1 Cast thy bread vpon the waters, Eccle. 11.1. and after many dayes thou shalt be sure to find it. 2 He that giveth unto the poor, lendeth unto the Lord, Pro. 19.17. and 28, 27. Rom. 12.31. Heb. 13 16. 2. Cor. 9. who will recompense it in due season. 3 To do good, and to distribute unto the needy forget not, for with such sacrifices God is pleased. 4 He that giveth not sparing unto the poor, God will give liberally unto him, for he loveth a cheerful giver. Psal. 112.9. 5 He that distributeth unto the poor, his righteousness shall remain for ever. Luke 14.13.14. 6 Call the poor, the lame and the blind to thy Table, so shalt thou bee blessed of the Lord, and bee recompensed for the same at the last day. Luk. 12.33 7 give alms to the needy, so shall ye get a treasure in heaven that never shall decay. Psal. 41.1 8 Blessed is he that considereth the poor, the lord will deliver him in the time of his trouble. 1. joh. 3.17 9 He that hath this worlds good, and seeth his brother want, and shutteth up his compassion from him, howe dwelleth the love of God in him. Pro. 21.13. 10 He that stoppeth his ears at the cry of the poor, shal cry himself and not be heard. mat. 5.7. 11 Blessed are the merciful, for they shall be sure to obtain mercy. Iam. 2.13 12 There shalbe iudgement without mercy, to those that show no mercy, but mercifulness rejoiceth against iudgment, Consider of this conclusion. There is no heart so hard( if it be not of flint) but will relent, and show some compassion to relieve the poor, vpon the perusing of these places, if he either take God to be just, or merciful, to perform his promises: or believe there is a hel and a heaven, after this life ended, where they shall remain in sorrow or ioy that shall be endless. For all these exhortations alleged, are within the compass of canonical Scripture, and written for our instruction, Rom. 15.4 as by examining them in their particulars will appear, and by application become more profitable. 1 Place. Eccle. 11.1. Applied. The first place: Cast thy bread vpon the waters, &c. are Salomons speeches, the wisest king that ever was, and a figure of Christ, where water signifieth the poor,( as weak as water.) Now he doth assure such merciful men, that their alms so bestowed shall not be lost. What able person then but will give the more, if he trust Salomons words to be true, that himself shall find it. The second place: 2 place. Pro. 28.27 Applied. Pro. 29.17. mat. 10.42. He that giveth unto the poor shal not lack, &c. are Salomons also, which should encourage all able persons to give the more, because thereby they shall procure the Lord to bless their provision, that they should not want: because he hath promised to recompense the same,( if it were but a cup of cold water given in good will) accounting the same as done to himself, so well he liketh the works of charity. The third place: 3 place. Heb. 13.16 Applied. To do good to those that stand in need forget not, for with such sacrifices God is pleased. The Apostles speeches: wherein we see how the Lord accounteth of such works( as sacrifices) acceptable in his sight, which should move all able men to double their alms, if they desire to please the lord. The fourth place: He that giveth liberally unto the poor, 4 place. God will give bountifully unto him: the Apostles speeches also. And further, that God loveth such a person. 2. Cor. 9. Applied. Which must needs move able persons to give freely to the poor, if they either tender their own benefit, or to show themselves to be such as God loveth. The fifth place: He that distributeth unto the poor, 5 place. Psal. 112.9. Applied. his righteousness shall remain for ever, are the words of the Prophet david, which will inform all able persons thus much, that if they desire to be accounted, and continue righteous in Gods sight for ever, then must they of necessity be liberal distributers unto the poor, according to their several wants. The sixth place: Call the poor, &c. to thy table, 6 place. Luke 14.13.14. Applied. and thou shalt be blessed, and recompensed for the same, at the resurrection of the just, These be the words of our saviour Iesus, which should bee as a spur to all rich persons, to prick them forward in giuing of their alms, if they take Christ to be ever faithful in performing promise. The seventh place: give alms to the needy, 7 place. Luk. 12.33. Applied. so shall ye get a treasure in heaven, that never shall decay. These be the words of our saviour also, which of all other should move worldly rich men, Applied. to liberal alms giuing, that they may get great store of treasure in the world to come, as they haue in this world, if they take Christ to be true of his promise. 8 place. Psal. 41.1. The eight place: Blessed is he that considereth the poor, the Lord will deliver him in the time of his trouble. The words of david the kingly Prophet, which must needs persuade all those able persons, Applied. that know they haue been, or shall be in trouble, to be beneficial unto the poor, if themselves desire to find any comfort in their distresses. 9 place. John. 3.17. The ninth place: He that hath this worlds good, and helpeth not his brother, whom he knoweth to want, how dwelleth the love of God in him? Applied. ( meaning, it is impossible.) The words of S. John whom Christ loved so dearly, which should provoke rich men to grow rich daily in the works of mercy, if they would show themselves, John 4.30 either to love God, or to haue the love of God dwelling in them. 10 place. Prou. 21.13 Applied. The tenth place: He that stoppeth his ear at the cry of the poor, shall cry himself and not be heard. The words of Salomon a figure of Christ which should enforce rich men to listen well to the cry of the poor, and help to relieve them, or else they shall one day cry themselves, and not be heard, which assuredly will once come to pass. 11 place. Mat. 5.7. Applied. The eleventh place: Blessed are the merciful, for they shall obtain mercy, The words of our saviour Iesus also, which should 'allure men to show compassion unto the needy( especially the wealthyer sort, that haue gotten their goods by indirect means) if they look that God should show them mercy for their sins, in that respect, when they sue for the same. 12 place. Iam. 2.13 Applied. The whip cord reason The twelfth place: There shall bee iudgement without mercy, to such as show no mercy, &c The words of S. james the Apostle of Christ, which may be called the whip cord reason, to urge and compel all able persons to perform daily the works of mercy, and never to bee weary in doing so well, if they would not exclude themselves from mercy, at the last iudgement day, when they shall most stand in need therof. But to confirm the same of certainty, that the merciless shall then want mercy, and cannot come by the same, let all such persons mark betime the manner of Christs proceeding with them. Mat. 25. 4●.46. Christs maner in proceeding against the merciless. depart from me( ye cursed) into everlasting fire, &c. For I was an hungered( in my needy members) and ye gave me no meate: I thirsted, and ye gave me no drink: I was a stranger, and ye lodged me not: I was naked, and ye clothed me not: I was sick and in prison, and ye visited me not. Thus even for their want of performing the works of charity( as the bowels of compassion should compel them thereunto) they shall be condemned to everlasting torments. The sixth point of consideration, 6. point of consideration howe the poor may bee supplied. for all able persons to think upon, is, how the poor may and must be relieved, if we will show ourselves to be true Christians, or ever look that Christ should comfort us at our last ending, when death shall arrest us, to carry us either to ioy or pain, and that everlasting. The serious consideration therefore of these points is most needful: for, Al in vain hitherto, if this present penury bee not provided for. though we lay open the naked estate of all poor people never so barely, and produce never so manifest reasons of great importance to move all able men unto compassion, yet considering their present want is so much, and the means so scant wherewith to relieve them, with the time so long till God sand new store( the ware corn seed in the most could countreyes being yet vnsowen) which threateneth a further famine to follow, without due provision now in time: Let us then consider of this main point. 1 How the want of the poor may be still relieved. Concerning the want of the poor, 1. How the poor may be relieved it may be supplied two manner of ways. 1 First by removing the cause of their wants. 2 Second, by adding a further supply. Concerning the causes of the poor( as hath been plainly explained before) the same doth proceed partly from themselves through their idleness, &c. The double cause of the poor: want. but more especially from the poor makers, ( whereof there be sundry sorts before name) who if they would surcease their immoderate excess( as hath been moved by many sound reasons) the poor would get daily relief thereby. The double cause of the poores want. For, as it is a tried rule in physic, Take away the cause of any malady, The cause taken away the effect ecaseth. and the effect of curing will follow of itself: for as the one is in removing, the other is in coming,( the one as it were following the other) the like is the cause concerning the poor: for if the wasteful expenses in their makers,( as it were all drawn out of their purses) were again restored into the same, they should haue little cause to complain, for both they should haue more store of money to buy what they need, and victuals then would be more plenty. Restraint of expenses, a supply to the poor▪ As for example, the very overplus of prodigal persons, the misspent so much in bibbing & bellichéere, which breedeth diseases in thē: if that were spared hereafter in al places, how many thousands throughout al England might be well relieved, it would be incredible, seeing every town will afford some such unthrifts. How many thousands might bee supplied. The like may be said of all other sorts of excessive persons, that if they were drawn to due moderation, and their overplus converted to the use of the poor: it would appear by computation that maintenance enough might be had for almost innumerable poor persons, if corn should bear the double price in all markets. provision of corn brought in from beyond the Seas. Touching the second point, which is the procuring of supply in corn from other countreyes, that care hath hitherto manifested itself in her gracious majesty and most honourable council( as the great abundance of white rye brought into England from beyond the seas, doth demonstrate, the lord grant it may hold out still. 3 chief point to consider rightly of the poor. The poor mans want, and means to supply, being thus far revealed, let us now proceed to the second chief point concerning the poor( what persons indeed consider rightly of them) that is in few words, all those men of substance that suffer no able workman or woman to want work or wages to live on this déere year, nor any of their impotent neighbors to be vnreléeued ( so much as they may) and those that do see the youth set on work, & al able persons that are unwilling, or else do punish thē as the law appointeth, 4. chief point to produce some examples of poor considerers, ten in number. these do indeed perform the same accordingly, to the good example of all other persons. The fourth chief point concerning the poor, is to produce some special examples, of such as kept good hospitality, or otherwise used to relieve the poor, which shall stand as patterns to all posterities, of liberal considerers of the poor, contained within the canonical scriptures, which are ten in number. The first example shall be a couple of brethren Abraham & Lot by name, who were so much given to hospitality, as scarce they would suffer any poor traveler to pass by their doors, 1. Abraham and Lot. Gen. 18. & 19. but did entertain thē liberally: a good example to great housekéepers The second example is Nehemiah that noble governor, who finding the Iewes sore oppressed at his return from babylon, 2. Nehemiah. Nehe. 5. did not only remit a part of his own right assigned unto him, but also kept at his table daily an hundreth and fifty of them, which before had been banished amongst the heathen, and moved others to the like compassion: a worthy president to all superior gouernours. The third example, is job the just, a wealthy man of the land of hus, who was so pitiful unto the poor, 3 job the just. job. 29. & 31. that he became the eyes to the blind, the feet to the lame, and as a father unto the fatherless, never denying the néedies request, nor being once weary in supplying their wants: a notable pattern for all rich persons. The fourth example, is david the king, david the king. Psal. 16.2.3. &. 37 25. who took such pleasure in providing well for all poor people( especially such as delighted in godliness) that he would not suffer, neither ever did see either them or their seed to beg in his dayes: a most famous president for all kings and princes. The fift example, is repenting Zacheus, ●. Repenting Zacheus. Luk. 19.1.9. who sometimes had been an extorting usurer, yet when he was truly converted by Christ, at the first offered the half of his goods to relieve the poor, and to restore four fold to all manner persons whom he had pinched any kind of way: a memorable pattern for al oppressing usurers to follow in these dayes, if they would please God. 6. Dorcas. Act. 9.36.42. The sixth example is one Dorcas, a notable woman, who was full of good works, and charitable alms, giuing many gowns and coats to the poor, as was shewed by sundry to Peter the Apostle: a most worthy pattern for Ladies and gentlewomen. 7 captain Cornelius. Act. 10.1.5. The seventh example is Cornelius the captain, a very religious devout man, fearing God greatly, and always bountiful in bestowing alms: a rare example for Captaines to follow. 8. Able christians in the primitive church Acts 3. & 4. The eight example, were the first Christians in the primitive church( after Christs ascension) who were of so tender compassion in those daies, that rather then they would see their brethren to beg and discredit their profession, those that had possessions willingly sold them to supply their wants, which stood in need, and so brought their money to the Apostles, to divide the same accordingly. A forcible pattern to persuade able men to be liberal reléeuers of the poor. 9. The citizens of Corinth. Rom. 15.20 2. cor. 8. ch. Philip. 4.15.18. The ninth example, the godly citizens of Corinth of Philippi, and other places, who were not onely willing to relieve their neighbours, but in the time of scarcity in other countreyes, did freely bestow their alms in money( above their ability) and sent the same to supply their wants that were converted and become Christians. Most worthy examples to move able Citizens at the least, to haue special care this déere year, to relieve their needy neighbours. 10. Our saviour Christ. 2. Cor. 8.9 Philip. 2. ch The tenth and most worthy example of all, is our Lord and saviour Iesus Christ, who was so replenished with the bowels of compassion to relieve our estate in great perplexity, that rather then we should be utterly lost( though he were lord of heaven and earth, yet willingly( as it were) renounced his right, and abased himself to the very lowest degree of a Seruant, for our sakes and safety( being his seruants) that wee might be endowed with all his blessings, Rom. 8. and made heires with him of his celestial kingdom. A perfect president of that compassion, which all true Christians should seek to imitate towards the distressed, so much as we may. If none of the former alleged examples, can prevail with us, Our saviours example of force. to part with any portion towards the sustentation of our needy neighbors, yet if we will not show ourselves past grace, our saviours example will procure the same from us, and that in bountiful measure. For, Coll. 2.13.14 15. shall he willingly spoil himself to pay our debts, when we were unable to discharge the same? and shall we be unwilling to give some part of that plenty he hath given us, vpon our needy neighbour for his sake? God forbid. If the speeches of John the Apostle be true, 1. joh. 3.16. That we ought to lay down our lives for our brethren,( after Christs example): as no man can deny the same that hath grace in him. mark this diligently. Then much more ought we to relieve their want with some of our wealth. O then, seeing their case at this instant is very lamentable for lack of relief, let us not shut our compassion from them, like the hard hearted Priest and levite, Luk. 20.30 37. but let us resemble the kind Samaritan, that never left helping the wounded man, till he was restored again to health: even so should we do unto the poor, if we would approve ourselves kind Christians. The fift chief point concerning the poor, is, to search out the double effect that will follow the due considering of them. First, their great want shall be well relieved: and their Reléeuers( in what degree so ever,) approve themselves to be those true Christians in whom the Lord delighteth, both of them rebounding to further his glory. The sixth chief point concerning the poor, Is, to consider of their dangerous estate, that do not seek daily to help their supply( being now so needful) and they well able, Luk. 16. who stand all in danger of endless destruction, to be damned with dives( as you heard before. All which inducements( and specially this last) should draw on all able men,( and namely the poore-makers) to become more liberal in reléeuing their want, for if such simply as do not supply them, The poor makers estate dangerous. Mat. 25. be in danger of damnation( as Christ himself witnesseth) then how can the poore-makers escape most fearful plagues, except they in this life make restitution, which grace God grant them. Now let us proceed to consider of that title which the Prophet here ascribeth to all such persons as duly consider of the poor, The alms glovers title blessed. Mat. 5.7. whom he truly termeth to be blessed, which is confirmed by the Lord Iesus, where he saith, The merciful are blessed: which importeth thus much in few words, that such a person is In Gods favour, and so known to others: which is the greatest honour that any of his servants can attain unto in this life, as we commonly call him, A happy man. The courtiers phrase For, as Courtiers use when one is advanced, to term such a person in high estimation with his Prince, and as the speech runneth, Well graced of all men: so the case standeth with all good alms glovers, Mat. 25. especially such as rightly give the same, that they are not only blessed with Christ, for whose sake chiefly they bestow the same, but so accounted of all his seruants, which is the highest title that david a King, doth usually ascribe unto any of the Chosen, and ought so much the more to move us to mercy, to pity the poor, and relieve their misery, for that we shall not only approve ourselves thereby, blessed of God, but to resemble him our heavenly Father, Luk. 6.36. which should the more enlarge our compassion towards the needy. An objection. By this occasion, the poor may object, If such persons only as consider of our estate, be accounted blessed, then it may seem that we are accursed. Answered. To this may be answered, That david doth not say, he that considereth of the poor( is onely blessed,) But that ( He is blessed) setting a mark as it were on such a man, ( That he is blessed of God) to encourage others to follow his example in helping the poor, that they may so show themselves blessed also. Both sorts blessed. Math. 5.3.6.10. Note that david excludeth not the poor from being blessed also,( especially such as be poor in spirit, and méekly bear their appointed burden) for well he knew that such are blessed also as Christ reporteth of them. By the which rule, every poor person may truly try, whether he be blessed of God, or no: Howe the poor may try if they be blessed. for if any of them grudge at their low estate, or use words or gesture showing discontent, or any unlawful means to better the same, then they are in danger of Gods displeasure: but if they meekly bear his burden laid vpon them, do neither inwardly nor outwardly murmurs at the same, nor use indirect means to better their estate, but patiently wait the Lords will in all things, then assuredly they are blessed of God, as well as their reléeuers. But an other question may hereupon arise, A question. whether all the poor reléeuers be blessed or no? The answer is easy, Answered. That all reléeuers of the poor are not blessed,( howsoever the world do account of them,) as the proud pharisee will approve who was rejected( notwithstanding his good works,) because he abused them to Gods dishonour. luke. 18. By whose example, we are to learn thus much, That it is not always a certain sign of a blessed man, to be liberal in good works or giuing of alms,( except other circumstances be therewith considered, six circumstances of acceptable alms ) which I will comprise under these six kindes. 1 That the giver thereof, be the seruant of Christ. 2 That he give it simply for his sake. 3 That he be in charity with all persons. 4 That he give it in compassion, without vain-glory. 5 That he do not boast thereof afterwards. 6 That he do not seek to merit thereby. All which Circumstances are to be observed in giuing of alms, if the party seek to please God thereby, for he that faileth in any one point, cannot assure himself to blessed. For, touching the first, it is very manifest, that as the branch cannot bring forth fruit, except it be, and abide in the vine, joh. 15. no more can any person living please God, except he be and abide in Christ, and so become his obedient and faithful seruant, as himself witnesseth: whereby all Infidels are abandoned with their alms, because they are not the members of Christ. The second circumstance to be considered, Is, that we give our alms simply for Christes sake onely, Luk. 12. Mat. 25. to help and relieve his needy members( without any other sinister respect) for so hath he commanded,( as before is shewed) neither may we do otherwise, if we consider the goods we haue are his, to use to his glory, Luk. 16. and that we must one day make account of them. The third circumstance, Is, that we be in charity with all maner persons, when we give our alms. For,( as the Apostle truly affirmeth) if we should give away all that we haue to the use of the poor, 1. Cor. 13. and our bodies besides to be burned to ashes, yet should all be lost,( except we both live and die in charity) for God is charity, 1. joh. 4.16 and he that liveth in charity, dwelleth in God, and none but such persons. The fourth circumstance, is, That we give our alms freely in compassion,( without all vainglory) for, although the pharisees were liberal in alms, Mat. 6.3.14. yet because they did all to be seen of men, and recommended by them, they lost their reward at the hands of God. Therefore Christ teacheth all his Disciples,( so much as is possible) not to let their left hand know in these cases, what the right hand doth: so will God one day reveal it to their comfort. The fift circumstance, is, That when we give our alms, we may not use to boast thereof afterwards, Luk. 18. as the proud pharisee did, that he had given so much, and others so little, least we loose our labour as he did,( who was rejected( not for his alms) but for his unlawful bragging of the same. The sixth circumstance, is, To take heed in any case that we do not seek to merit by our alms, least we exclude ourselves from Gods mercy, whereby alone the elect are redeemed in Christ Iesus. job. 3. But when we haue done the best that we can, humbly to confess( as he hath taught us,) That we are all unprofitable seruants) so far should we be, Luk. 17.10 from seeking at all to merit thereby. If the Papists and others would think of these points, that make so much vaunting of their alms giuing, they should be soon rid of two bad opinions, both touching the maner and end of their alms. For,( as the Apostle saith, Gal. 3. Eph. 2 ) If the perfect law of God could not bring us life,( because we wanted power to perform it) shall we once imagine to merit an higher place in heaven, by our imperfect good works,( the best whereof are polluted with sin, as before is shewed): it is impossible. Neither let the Papists untruly reproach us, that we deny good works, or deeds of charity, for( as they may perceive by that which hath been said) we urge them to all Christians, vpon pain of damnation to those that refuse them, because they cannot without them approve themselves to be true believers, Iam. 2. Hebr. 11. and without faith no man can please God, yet we do not put them in Christs place, as the cause or matter of our salvation, but as effects only proceeding from faith, whereby we make it manifest, that we do belong unto his redemption, Luk. 1.7.4 because we desire in all things to please him. Now are we come by course to consider of that assured benefit which he shall reap, that is, rich in good works, and giuing of alms, which is set down in this sentence following, The Lord will deliver him in the time of his trouble. wherein wee are to note( as before is remembered) these two special points. 1 His safe protection, That God will deliver him. 2 The time when, In the dayes of his distress. Concerning the former point, The Lord will deliver him, who hath compassion on his needy neighbour. Oh how strong a motive must this needs be, to move all good Christians to that work of mercy( namely if we consider these two points.) 1 Who the Lord our protector is. 2 How many and great our dangers are, Touching the former, If we either cast up our eyes to the heauens, or conceive his goodness to all his creatures, how he created, nourisheth, preserveth & guideth them, Psal. 19. ●6 by his almighty power and providence, to serve our use, and to set forth his glory, we should then know who the Lord our protector is. But if we look inwardly with the eyes of faith, into his most holy and immortal word, Gods power manifested. Gen. 1. which he hath left amongst us, to instruct us further of his power and goodness, how he created all things of nothing, and that with a word( without other instrument) and how he caused the sea to give place, for the safety of his seruants, and after to return and swallow up their enemies. Exod. 14. Then shall we behold the power of that God who is our protector. But, which surpasseth all the former testimonies of the Lords powerfulness, as far as heavenly things exceed all earthly things, if we rightly consider of our own woeful estate and condition, The Lords powerfulness most of al appearing in our redemption. Ephes. 2. how( through the fall of our first ancestors) all we their posterity, were not only deprived of his protection, but became bondslaves to sin and Satan, without recovery( as of ourselves) or any cause in us to move the Lords mercy, to redeem us all from their intolerable thraldom and tyranny, save onely our misery, we being all rank rebels against him, by our continual practise. Behold, notwithstanding, the goodness & greatness of Gods love and powerfulness, for our restauration into his lost favor, appearing most of al, in sending his only begotten son Iesus, the very jewel and heir apparent of heaven and earth, to take vpon his person our weak and frail nature, The power of Christ Iesus in our weak nature. 1. Cor. 15. Collos 2. and therein to encounter with sin and Satan, and all their partakers, whom he in his manhood so mightily confounded, that he lead away captivity captive, & triumpheth over them in eternal victory, and all for our sakes, to bring us to felicity. Oh then how safe are we, that haue this almighty God, for our protector? To come to the latter point, how many and great our dangers are, Three kinds of danger. may be considered in these three respects▪ 1 The malice of our enemies, how many and mighty. 2 The perils we stand in, how great and variable. 3 Our daily sins, how many and monstrous. All which approve the providence of God to be the more powerful in our protection, notwithstanding. Concerning our enemies, for those that are outward, whom we term bodily, I refer them to every mans consideration, 1. Our enemies: Bodily: Ghostly. how they are any way vexed by them, and onely will nominate those that be ghostly, which seek the subversion of our souls and bodies, in eternal confusion, who are termed in scripture, divels and damned spirits, which are innumerable, 1. Pet. 5.8. and withall so mighty & malicious, that if God did not restrain their rage against us, we should be destroyed all in one moment. Touching those perils we daily stand in, 2 Our perils. they may be considered by others destruction. Some by storms and tempests. Some by fearful fires. Some by flowing waters. Some by sores and sickness. Some by dearth and famine. Some by warres and battels. With a number such like, whereunto we are subject, and should incur them without Gods protection. To come to our sins, 3. Our sins. which may be termed the very hook which pulleth these dangers daily upon us, how many and monstrous they are in Gods sight,( especially our pride, excess, and extortion) may partly appear in their particulars before touched, but are made much more manifest, by the Lords plaguing us at this present with scarcity and penury in most places, so as the poorer sort are like to perish, without better provision. Thus far having shewed the dangers wee stand in, 2 The time when God will deliver his. Psal. 50.15. let us now more precisely point out the time when God will deliver all those persons, that are found careful to relieve the poor: that is to say, in the dayes of their trouble: So that they fail not to call upon the almighty Lord: for so himself saith, Call upon me in the dayes of thy trouble, and I will deliver thee, &c. Two points Whereby we may learn these two chief points. 1 When and from what troubles the Lord will deliver vs. 2 How we may be sure and certainly know, that God will deliver vs. 1 Touching the former, when and from what troubles God will deliver us: that is to say, when we ourselves are in any danger, either of inward or outward enemies, or otherwise, by water, by fire, by tempests, by sickness, by famine, or such like: and then( especially) when we are in extremity, and in danger to die, the Lord will either sand present remedy, or else take us unto his mercy, and make us partakers of his felicity, for evermore to magnify his great name. 2 The means how to know that God will deliver us from al● ex●●emities, Iam. 5.16.17.18. is, by our constant calling on his name, with faith and firm hope that he will deliver us, which in the end will prevail with his majesty, to deal with us graciously, and sand us supply, as he knoweth most to further his glory. To conclude therfore, seeing at this present the hand of God is heavy vpon us, in most places of this realm of England, appearing plainly in this great penury, amongst the poorer sort especially, faithful prayer, a special means to prevail with God, which was never more needful. and threatened further in greater measure, by several signs from heaven, by strange diseases on earth, and by foreign invasion of devoted enemies, our sins most of all provoking the same, which will in the end procure our desolation, without speedy conversion, which we can never attain unto,( what means soever be used for the same) without Gods especial grace and direction, which must be obtained by earnest petition: Let us all then incessantly, ask, knock, seek and sue for the same continually, at the footstool of his mercy, in the name and mediation of Christ Iesus onely, with assurance to speed, so shall we not only remove his displeasure, but be assured to procure his favour, for evermore: So be it. FINIS.