Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	faith_n	justify_v	work_n	9,708	5	7.3025	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07453	A sermon exhorting to pitie the poore Preached the. xv. of Nouember. Anno. 1571. at Christes Churche in London. By Henry Bedel uicar there, which treatise may well be called The mouth of the poore.	Bedel, Henry, fl. 1571.	1573 (1573)	STC 1784; ESTC S113208	17,386	41

¶ A Sermon exhorting to pitie the poore Preached the .xv. of Nouember Anno. 1571. at Christes Churche in London By Henry Bedel Vicar there which treatise may well be called THE MOVTH of the poore ¶ Imprinted at London by Iohn Awdely To the Christian Reader VVHere as some for the trial of their wyttes and proofe of knowledge are mooued to pen their studies trauels which they do most exquisitely and others for the benefit of their country some tyme of their own labours set forth bookes and some of other mens workes in our mother toung do open the meanyng and all I trust to Gods glory and the furtherance of knowledge Euen so I not of my selfe moued by any worthynes I know in my selfe neither to purchase prayse of men for this my dede is nothing praise worthy to me for if ought be fauty that is to me due and if any thing be to purpose that was is Gods worke in me haue laboured as farre as memorie might teache neither addyng nor deminishing to or from the wordes I spake in the pulpet to write and pen somwhat for rhe help of the poore VVhich the rather I haue done for that then I was requyred by my friend so to do VVhich 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 wil consider my god hart and well meaning to the poore it made me the more bolde to enterprise thys matter to further their poore estate that want and so to put in print those rude wordes that then by preaching I spake And thus hopyng that al men wyll accept my sylly good wyll in this my labour vnto which I may speake as Ouid did Vade sed in cultus I leaue the succes vnto God of this paynes I haue taken as wel touching my selfe as also for the poore for whom I haue spoken H. B. ¶ A Sermon preached in Christes Hospitall at London PSALME XLI ¶ Blessed is he that considereth the poore and needy the Lord shall deliuer hym in the tyme of trouble FOr as muche as God hath placed hys Children here in thys world for the triall of their patience and proofe of fayth and for thys cause hath mixed the poore with the ritch placing some in pouerty not that he could not make them ritche but geuing them pouerty to trye their pacience enritching other some not that they should trust in their ritches as by hys Prophet he saith If ritches rise set not thy hart theron but geuyng them ritches to trye their fayth whether they wyll serus God through and by faith that woorketh by loue or els serue Mammon by keeping of him in secret knowing also the iustifiyng faith as S. Paul sayth is that that worketh by loue Which loue is especially expressed in ministering to the necessity of the Saints and our poore brethren as the same Paule affirmeth Therefore also doth Dauid for his part by these wordes as much as he can trauel to bring vs to that purpose of faith to shaw our loue to the poore when in these wordes he saith Blessed is he that considereth the poore and the needy As the tree is knowen to be good or bad by none other waies then by his fruites so the faithfull not by his wordes but by his exercises is knowen in beleuing and woorkyng the thinges that belong to faith Therefore our Sauiour saith Not al that say Lord but they that do the wyl of my Father who willeth amongst many thinges that this should be one namely to consider the poore and the néedy For us the vnsauery salte that looseth his saltnes is not fyt to season but to be cast as reprobate and nought in the hye wayes to be trode vnder foote so is that faith dead that hath no exercises in the way of loue to remēber the poore as James saith Faith if it haue not her exercises in her self the is dead I speake not this as if a man should suppose that he that wanting faith that teacheth to worke cannot be iustified hauing the same faith now geuen that hereafter wold work as we see in children that haue not wrought yet iustified by faith that is lyuely in them and would haue wrought if they had lyued As also in the théefe that neuer wrought be cause he wanted that faith by which now he is iustified wherby he would haue wrought if he had lyued Therefore doth faith onely iustifie in them that are preuented that they cannot worke according to the same therefore Grace maketh them frée But to others that haue time and therin also the iustifiyng fayth they haue the frutes of the same Neither do I speake thus as if God nedeth our workes or giftes who geueth vnto vs first and that with plenty and casteth no mā in the téeth nor I speake not to the end that we should so worke as to thinke our selues iustified therin beyng as our Maister sayth vnprofitable seruantes when we haue done all we can do geuing out nothing but what we haue receiued as S. Paul saith But this exercise of faith to geue to the poore is required of vs to satisfie our bounden deutye not for merite but in dutie because the poore are left amongst vs for this cause as Christ saith Ye shall haue the poore alwayes with you Which poore for vs as the ritch for them are left wherof S. Augustine faith Propter diuites sunt pauperes that is the poore are for the ritch mans sake which are to be considered as poore and needye euen as Dauid deth teach vs well But to ariue to my purpose these wordes of the Prophet contain two profitable notes The first to teach vs to respect the poore and needy as becommeth the faithfull Secondly to consider the promise that is annexed therto And of these I wyl speake by Gods grace seuerally First concernyng the respect and care of the poore al be it that Dauid doth note it wel in this Psalme yet to the better satisfying of so necessarye a deutye that by the mouth of many witnesses we maye the more spéedely be brought to the credite of the same let vs heare the course of the scriptures and learne our dutye forth of them How earnestlye doth God call vpon vs to remēber the poore by his seruant Salomen as we reade in the Prouerbes wher he saith He that despyseth his neyghbour synneth against hys Maker but he that hath pyty on the poore hee shall be blessed He woulde not haue vs hard harted agaynste the poore our fellow seruauntes to saye to them Go thy way thou straunger God send thee thou straunger meate drinke and clothing as Syra●●e saith Nor ●e would not haue vs to be disquieted with the crye of the poore to stop our eares against them and therefore sayth He that stoppeth his eare at the crye of the

blind c Let Herod in his daliaunce remember hys prisoner John Nay rather as good and wise men followe those wyse men that presented poore Christ that was layde in the maunger in pouertye and néede wyth their golde When Diues hath diued let Lazarus haue the crooms Surely it is a shame to sée and knowe the contempt of the poore especially nowe in the time of the Gospel when faith shuld so spr●d her selfe in our hartes faith I say that is exercised in loue that bragging much of faith in wordes do not correspondantly aunswer the same in déede Wle can looke vpon the quauering carkas that lieth ful cold and we say God helpe thee and sende thee warmth but where is our helpe Yet they are our flesh so that in contemning them we leaue our duty vndon and verifie James in his saying If a brother or sister be naked and in neede wanting their dayly foods and some of you shall say to them go thy way in peace God sende you warmth and clothing meate and drink and shall not geue them the thinges that are necessary for their bodies what shal it profit them Surely a good faith that onely is foūd in the good Christian it alwaies is exercised but euery trée that bringeth not foorth good fruit is cut down and cast into the fire It is not enough onelye to beare leaues but we must also bring forth our fygs or els the lord Jesus shall cursie vs. Then this is to be learned that none contemne or dispise the poore but that euery mā according to his ability helpe them and consider of them as Dauid sayth So that neyther the ritch in defiyng the poore say away with this Begger go whip me this slaue this stincking rascal this lousy wretch being his own image neither on the other syde none say I am so poore I cannot help I néede help my selfe for God loueth glad hartes chereful geuers For except it be the poore in déede to whom we must geue ther is no such want but that they may geue somwhat as Fulgentius 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 commune vt omnibus detur eterna felicitas He sayth It is possible for all men to geue almes if all men haue good wil therunto He saith it is an easy thing for all men to do if cruel conetousnes be not present He saith it is wholesome for all men if charity be feruent and he saith it should be common to al men that al might obtaine eternal felicitie not in respect of the gift as I haue said before but for the promis sake as Christ saith by S. Mathe w He that shall geue to one of these lyttle ones a cuppe of cold water in my name he shall not loose his rewarde Geue we must to satisfie Gods ordinance wherto he hath ordained vs as the same Fulgence saith for God hath ordained Quod de mus cur demus quibus demus that is He hath ordained the thing that we must geue a cause why we shuld geue and his creatures to whom we should geue Therefore in respect of the first that he hath ordained things to geue that must néedes be applyed to the ordinance wherfore it was made or els we commit synne in abusing Gods ordinaunce Then secondly in that there is cause to geue euen the wyll of God prescribing the same Gods ordaining wyl must be satisfied or els we commit synne Last of al for that he hath ordayned to whom wee should geue besides fauour that riseth by loue in dutye we are bound to geue them the portion that God hath appointed for them ordayning thinges for them and ordaining them also to enioy those thinges as ordaining ritches and ritch men to helpe the poore in their pouertie Which were an easy matter if ther were a forward good wyll and readynes For the number of the poore he nothing comperable to the number of the ritch and wealthy So that in this concourse of people if euery one would do but a litle it might be an easy matter to helpe the poore An easy matter I say if we folow Chrisostomes counsel who saith thus Gratia Dei centum millia hominum huc cōuenere opinor quorum singuli si vnū panem quotidie paupertate offerrent omnes certe pauperes abbundarent si vnum quisque obulum solummodo nemo penitus indigeret Whose woordes 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 euerye one would daylye geue but one péece of bread all the poore might abound if euerys man woulde geue but one halfepeny no man shuld want And may not I say so to you my countrye men as Chrysostome did to his Is ther not as great multitudes and concourse of people now as euer was then The matter being so small that is required me thineke it is great impietie if it be denied If ye be moued to geue more God blesse that motion moue ye so stil if not yet geue this small request Rule thy peny I pray thée let it not rule thée for one of these twoo offices must it needes haue either subiection or gouerment as the Poet. Horace saith Inperat aut seruit collecta pecunia cuique That is to say The mony that greedely is gathered together Either ruleth or is ruled I know not wel whither Then I say once againe geue that it may be knowen that ye gouerne and do not obey for in kéeping ye séeme most manifestly to be gouerned Againe least thou go from thy ritches before thou hast done good with them so heape together I pray thee that thou mayest well scatter and so posses I beséech thee that thou know to geue forth For the time must come that thou must leaue al whē thou hast caught and scraped together what thou canst as Martial in his verse doth truly say Rape congere aufer posside relinquendum est 1. Catch and heape vp filch and posses yet must thou forsake Mammon remediles But what should I speake of Chrisostomes counsell or vse mine own perswasion or infer the verses of Peets when as there are good and godly lawes appointed for the same in this Realme of England as ceasments in parishes and Colectors for the same forfaits for absence from the parish church and Side men for the same and such others ordayned by authoritie for the comfort of the poore But how loosely this is looked vnto it appeareth in the tresure of the poore for euery mā plucketh his neck out of the yoke and no man asked why so the forfaites is neuer asked be absent who wyl Thus conscience is careles and lyeth a sleepe regarding neither duty towardes the poore nor vow towardes God neither