Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	day_n	reason_n	sabbath_n	12,233	5	10.0568	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80410	Unum necessarium: or, The poore mans case: being an expedient to make provision of all poore people in the Kingdome. Humbly presented to the higher powers : begging some angelicall ordinance, for the speedy abating of the prises of corne, without which, the ruine of many thousands (in humane judgment) is inevitable. In all humility propounding, that the readiest way is a suppression or regulation of innes and ale-houses, where halfe the barley is wasted in excesse : proving them by law to be all in a præmunire, and the grand concernment, that none which have been notoriously disaffected, and enemies to common honesty and civility, should sell any wine, strong ale, or beere, but others to be licensed by a committee in every county, upon recommendation of the minister, and such of the inhabitants in every parish, where need requires, that have been faithfull to the publike. Wherein there is a hue-and-cry against drunkards, as the most dangerous antinomians : and against ingrossers, to make a dearth, and cruell misers, which are the caterpillars and bane of this kingdome. / By John Cooke, of Graies Inne, barrester.	Cook, John, d. 1660.	1648 (1648)	Wing C6027; Thomason E425_1; ESTC R204550	75,106	79

which has one Letter more in it then the name of God his beloved Gold This poore man to keep his Family alive finding an opportunity takes away some corne from one of these misers Rickes or stackes of corne for his Barnes will not hold halfe his Provisions and hee will not build greater Barnes as Gods foole but the worldlings wise man did who thereby set the poore on work the Question is whether this be Felony by the Law of God Luk 12.20 for which this poore man ought to suffer death by any just positive Law of man Certainely Christians ought to be more mercifull then the Jews and therefore the judgement of the best Christian polititians ha's ever beene that no offence ought to be death under the Gospell which was not death by Moses Law but many offences which were death by that Law ought not to be death under the Gospell because Christians ought to be more mercifull then the Iewes who being by nature a cruell people God gave them Lawes accordingly as the Adulterer Sabboth breaker and the disobedient child were to be stoned certainly our Fore-fathers were either very covetous or cruell to make it fellony to steale a Lambe or a Pig which by the Law of God was onely punisht by restitution but the Scripture puts a difference between a theef who steales for necessity men doe not despise him that steales to satisfie his hunger sayes Solomon and a presumptious Theefe who has no neede to steal that does it not for want but for wantonnes such a one was to dye our law is exceeding seveere and never Inquires after the motive and impulsive cause if a man that is ready to starve or famish take away from his Neighbour a suit of Clothes or a strike of Corn this man must dye the death as if he had killed a man I know there is a culpable necessity as my Lord Bacon calls it if a man shall wast his estate and then pretend want he deserves the les pity and there is alight necessity a great necessity and an extreame necessity If a poore man farre from any Towne that is almost famisht for want of foode meets with a Baker who will not be intreated to give him a loafe and he takes away by force so much bread from him as in the Judgement of wise men is necessary to keepe him alive In this case I conceive he hath not offended the Law of God and therefore ought not to be punisht by any Law of man because the Law of property must not derogate from the Law of nature much lesse abrogate it I am not of opinion that all things were at any time in Common by the Law of nature for then the eighth Commandement would not have been morrall and the very dictates of nature and right reason as Sir Walter Rawley most learnedly evinces them to be 2 Acts 44. but those Authors which speake of all things being in common are to be understood in the same sense as the Apostles are said to have all things in common viz they lived so lovingly and contributed so freely to the necessities one of another as if all things had been in common howbeit there was a law of property yet every man dispenst with his owne right to preserve his brother the rich mans superfluities gave place to anothers convenience his conveniences to another mans necessities his Necessities to another mans extremities one mans les Extremities to his Neighbours greater Extremities and so Mecanicall poore must releeve Mendicant poore rather then they should perish out the true reason of State is this In the begining of all Kingdomes States and societies It was mutually a greed that so long as there was sufficient to preserve all men alive in that Kingdome one man should not feast and another man fast and be starved If thy barnes be full of Corn and thy neighbour almost starved and famished It is his bread which thou unjustly detainest from him in thy barnes Math. 13. Math 21. and his cloathes that lye a molding and moth eating in thy Trunkes we see the disciples being hungry pluckt the eares of Corn upon the Sabboth day and the question was not about the Corn which was none of theirs but beeing upon the Sabboth day Christ saies I will have mercy and not sacrifice and his sending for the Asse though that example argues him to be Lord of all yet that reason For the Lord hath need of him is Emphaticall For necessity passengers might enter into a Vineyard and refresh themselves so as they carried none away with them I would Christians were so mercifull to part with their superfluities without question that which is excessively spent in apparrell and Dyet would comfortably releeve all the poor in the Kingdom Consider you that be rich God might have made you the tayle and the poore the head when you have feasted at the upper end of the Table t is but good manners to send downe the dishes that the Master of the Feast may be praised Now for a good Gains and a Marie to power forth ointments and liberalities which will not onely cause thankes to be given to Almighty God but procure blessings upon the Donors and Benefactors for God is the poore mans surety He that hath Pity on the poore lendeth Proverbs the 19.17 unto the Lord and that which he hath given will he pay him again but let not him that is poore say how liberall he would be if he had an estate we little know the temptation of that condition we see by wofull experience that riches are of a dropsie nature but say thus there is a rich man how rich might he be in good Works what meanes has he to do good he might reach out his hands 20 wayes to the poore he that has made 100. poore why should not he releeve 20. In humane probability nothing but Gods blessing upon the sublime wisdome of State can prevent this growing evill and epidemicall disease and starving and famishing the poore which I had rather dye then then live to see and I hope every mercifull man is of my oppinion by taking speedily and instantly some such effectuall opperative Course as in their peircing Judgments and deepest apprehensions in whom resides the publique Judgement and reason of State to bring downe the price of Barley and consequently of all other graine and commodities in the Kingdome for if Gods good creatures be not abused and wastfully expended there will be more plenty and things must needs be cheaper for the poore have not much money to keep up the price of any thing whereof there is store And because I know it is the generall desire of all honest men that the poore should be every where provided for and I think there has been severall meetings in the City to restraine the Beggers by providing for such as are impotent and not able to work and forceing such as can take paines to get their owne bread

of Counsell against you for Matter of strong ●eere let your customers looke to it I but I professe in the words of sobriety that if you do not make your 6. s. beere this yeare as good as possibly you can afford it for the sustenance of poore people you must expect to heare of it you that have gained much in cheape yeares shew your selves charitable men and put in the other handfull of Mault for poore mens s●k● you and the Bakers should now strive this hard yeer who should deale the most honestly and kindly with poore people you should not thinke to increase your estates in a deere yeer he that does so abuses his calling to an unworthy end we have a cursed Proverb every man for himselfe and God for us all God will not be for that man that uses it the end of your Trades is not to gain riches to your selves but to do good to your Neighbours the maine end of our lives is to serve God in serving of men in the workes of our callings Col. 3.24 and God allowes us to gaine moderately for ou● Labours but ●ot to gaine great estates for there is neither precept nor e●ample in Scripture their ever any man prayed that he might be rich and get a great estate more then what in the Judgement of wise and godly men was sufficient to maintain himselfe and comfortably provide for those that depended upon him though it be got honestly in regard of mans Law yet it is against the mind of God Give ●s this Day our daily bread and and give me neither poverty n●● riches He that prayes not according to the Lords prayer saies learned Austin his prayer is sin what you may not pray for you may not labour after Not one Godly man in Scripture that ever got a great estate by his owne industry many were left rich by their Ancestors Abraham Gen. 28.20 Pro. 30.8 Solomon and others were rich by Gods sending but not by their seekinge Iacob ask't ●nt food and rayment He that Impl●ye● his Talent onely to get Honours pleasures of profits prophanes his calling living to another end then God has appointed and an action will lye at the day of Judgement against many rich men of all Trades and professions for abusing their riches For God commands them that are rich to be rich in good workes A contra formam colationis f●offamenti and releeve the poore especially in a deare time as this is and many that put out their money to that unnaturall act of Generation for 100. l. to beget another and they will have the Interest though the Creditor have lost the principall in these late calamities a horrible shame that such things should be suffered honest men plundered of their estates to lye in Goale for Interest against the Law of God and the Law of the Land for all Interest money is forfeited by statute if but six pence be taken against all reason and humanity for the Irish Rebells had so much mercy to Ordaine that no Usury should incurre in time of Warre nor would the late Oxford party I am confident have suffered any of their Adheerents to have fotted in Prison for principall or Interest that Vserers which have no lawfull calling but a thing permitted for the hardnes of mens hearts should gaine in a time of Warre fie upon it fie for shame but I trust our most Honorable Worthies will stop that torrent of cruelty and order a repayment to such from whom it had been extorted And others lock up their Gold or ●ather their God in an Yron Chest and leave their hearts there as St. Anthony told a Usurer that his heart was in his coffer and the Legend saies that so it was But is not abundance the gift of God and a great estate a blessing and may not every blessing be sought I answer A bless●ing may not be sought unlesse it be a blessing to every one that hath it as faith Patience Humility c. riches in our Saviours time were of the nature of thornes and bryers th●y that will be rich fall into many snares may any man Labour for snares they have not changed their qualities I know a rich Saint may doe abundance of good this deare yeere and I would earnestly entreat all rich Beleevers for the Honour of the Gospell this dear time to do good to all and especially unto such as be of the houshold of faith Almes are the best Sermon noates in a deare yeere and when rich men are liberall then the poor receive the Gospell but yet a man may not pray for a great estate though he intend therewith to releeve the poore for he that is of a bountifull affection being poor possibly being rich may be of a covetous disposition for one poor man to love another is but Narcissus like to love himselfe we see the love of money increases as the money comes in and for any man to thinke if he had a great estate hee would do much good with it savors of pride as if a man should brag that he could go upon Mountaines and rough craggy places and tred upon thornes how doest thou know but that thou maiest be Covetous if thou wert rich and no wise Saint will desire more then is sufficient for him in the Judgement of Godly men for being liberall in affection and resolution God accepts the Will for the deed as in the Widdowes case and it must needs be so for God workes both the will and the deed Phil. 2 1● whereas if he were rich in possessions he might be covetous at least he runs a hazard which no wise man will do when he may go upon certainties I wish the Saints would weigh this argument and tell me wherein it i●light the case is thus a Christian that hath for the purpose 100. l per annum or 2000 l. in personall estate this man may live comfortably and make provision for posterity and doe many good charitable offices for the poore now if this man can get another 1000. l. he resolves to give it away to the poor for effecting weereof he must ingage himselfe in many troubles rise early go to bed late eate the bread of carefulnesse and scarce take time for moderate refreshments much lesse can he afford to allow any time for the Excercises of Godlinesse to keep Religion alive in the power and purity of it and nothing is more deceitfull then his owne heart whether it be wisdome for this man to imbarque into an angery Sea when hee may rest in a secure harbour in a Condition pleasing to God and good men Is the question which I conceive no wise Christian but will dislike it besides who knows whether it be not Gods will to exercise a Christian impoverty or a meane condition for the tryall of his Faith and other glorious ends best known to his divine Majesty but then what incouragement shall men have in their honest callings much every way

12. d. for every time that they sweare or curse as if they had given Bond for it for a debt by statute Is the highest Bond of record that can bee the mad Roister that was convicted of 3. oathes threw down a twentie shillings peece and said he would sweare it out before he was much elder I wish heartily that all swearers and Curfers would break of such prodigious sins by repentance and their past Iniquities not by shewing mercy but doing Justice to the poore paying them but what they owe them for how many profane people curse and sweare continually and being lovingly admonisht of it Friend what hurt hath God ever done you that you should thus dishonour him either sweare that they did not sweare for they void their excrements without taking notice of it or else they rage at him who askes them when they came from Hell for one man knowes another by his language and say their lips are their owne who is Lord over them however I would have them pay their Debts to the poore and so satisfie the Law of man though not the Lawes of God for they are but the poore mans Pursbearers and this is the first expedient to bring money into the poore mans Box. Onely I could heartily with that Commissions were freely granted and speedily executed upon the statutes of Charitable uses for I am confident there is a masse of many thousand pounds due to the poore by gifts and Legacyes most unconscionably detayned from them 2ly My second proposition for the benifit of poore people is that some way may be devised to send poore people small summes of money upon security without paying any interest untill this Kingdome shall be so strong in Faith as to trust God with it's safety and preservation in his owne way without the help of usury sending that packing after the Bishops who suffered it to take such deepe rooting in this Kingdome since the time of Reformation for in times of Popery it was an odious thing and a Vsurer as much detested as one that had the French Pocks or a Leprosie hee was excommunicated as a Haeretique and by the Civill Law a notorious Vsurer can make no will in the interim I wish that a poore man that would borrow 5. s. upon any houshold stuffe or pledge might have it freely without such horrible extortion as the poore in this Kingdome specially about London undergoe for put case a poore labouring man hath got 20. or 30. l. in houshold stuffe and some small Commodities in his trade if this man fall sick what a sad condition is he in he knowes not where to borrow 20. s. without a pledge and to the Broker hee must goe the Broker will have 12 d. a moneth for the 20. s. and 6. d. for the Bill which comes to 18. s. a yeare for 20. s. which is 9. l. a yeare for 100. l. a poore Creature for 12 d. must pay 2. d. a week which is 800. l. a yeare for 100. l. to prevent such like cruelties they have in many places banks of piety that the poore may bring a pledge or good security and have 5. or 10. l. to begin a trade Montes Pietatis and by that meanes comes to get a stock for what 's the reason that so many young tradsmen in this City and other plac●s miscarry and are undone before they understand themselves they take up money at 8 per Cent. and if they come to a bad market they must sel though if be to losse or the Interest will eat them out there is a great error in this Kingdome that all charity is in giving and not in lending he that lends a poore man 〈…〉 to follow his trade does a more charitable deed in the fight of God and good men then he that gives him 20. Almes to keep him in a consumption of beggery neither dead nor a live as ●ias said of them that were at Sea There are three sorts of poore the Mendicant Beggar the poore that are maintained by Collections and receive Almes from the Parish which sort of poore are intended in all our Statutes that provide for the poore for the Law intend no Beggars and there is a needy labouring mecannicall man that is oppressed with a great charge and many times does not make his wants knowne wrastles with poverty but it comes like an armed man upon him he cannot resist it the tru●st charity is to releeve such a man to lend this man money to buy him a Cow a Sheep and a Hog or some such necessaryes I know if the Kingdome were in a gospell frame every man would quickly be provided for in conscience and right reason every man ought to have a Cow and 2. or 3. sheep to give milk for his poore Children and to cloath them And what a great matter was it if every poore man had a peece of Beefe every Sabbath day to rejoyce with his family that poore Creatures tasting how gracious the Lord is to them in temporall blessings might be thereby incouraged to looke after the Lord Iesus for eternall salvation and how cordiall would their obedience be to th● higher powers who might easily effect greater matters for honest poore people How ridiculous is it that one man should have 3. or 4000. sheep and sit Rent-free and his next Neighbour go all tattered and not a Coat to put on Is England famous for the Golden Fleece and must English men goe up and downe naked like beasts no cloathing but their bare skins has one man so many Ricks and Stacks and Barnes full of Corne this deere time and must his Neighbours be pyned for hunger and all this forsooth for feare of a paritie Hell is in some Misers certainely Pardon the expression when I speak any thing about releeving the poore what sayes one I see your ayme is to have all men a like because I intreat that man that has 1000 sheep and sits Rent-free to give his poore honest painefull thankfull and serviceable Neighbours as much Wooll as will apparell his Family once a yeare or to let him have it at an easie rate and work it out for him by degrees and because I earnestly desire all those men that have store of corne this yeare to let their poore Neighbours have it at a reasonable rate at 2. s. or rather then faile 2. s. 6. d. a Bushell is this to desire a parity how does pride and Covetousnesse fill Bedlam but till the poore mans cause can be better heard I wish no poore man might be destroyed by Vsury me thinks every honest man should lend freely that is sure to be repayed without troubling the supreame Justice to make any such provision 3. I propound on the Poores behalfe that all the earnest money in the Kingdome upon contracts may be given to the poore as it was originally for earnest money is Gods money the earnest is that which secures the bargain and the usage was that when the