THE
LECTVRES
OF
SAMVEL
BIRD
VPon
the
8.
and
9.
chapters
of
the
second
epistle
to
the
Corinthians
.
1
We
doe
you
also
to
wit
brethren
,
of
the
grace
of
God
bestowed
vpon
the
Churches
of
Maceaonia
.
2
Because
in
great
triall
of
affliction
their
ioy
abounded
,
and
their
most
extreame
pouertie
abounded
vnto
their
rich
liberalitie
.
3
For
to
their
power
I
beare
record
,
yea
and
beyond
their
power
they
were
willing
.
4
And
praied
vs
with
great
instance
that
we
would
receiue
the
grace
&
fellowship
of
the
ministring
which
is
towards
the
Saints
.
1
THe
scarsitie
of
all
things
hauing
beene
so
long
time
vpon
our
lande
,
as
our
fathers
neuer
knew
the
like
,
it
must
needes
be
a
very
necessarie
doctrine
that
shall
affoard
vs
helpe
and
comfort
against
it
:
especially
if
we
consider
how
acceptable
a
seruice
the
relieuing
of
our
brethren
will
be
at
that
time
when
we
would
most
gladly
be
comforted
.
For
though
the
Lord
in
mercie
will
reward
euery
good
worke
of
his
seruants
,
yet
by
a
certaine
kinde
of
excellencie
the
relieuing
of
the
poore
members
of
Christ
Iesus
is
in
a
most
speciall
manner
remembred
,
Matth.
25.
Because
therefore
the
holy
Ghost
hath
set
downe
his
will
vnto
vs
more
fully
and
particularly
touching
this
dutie
then
in
any
one
place
of
the
whole
Bible
throughout
:
hauing
purposed
through
the
assistance
of
God
his
grace
to
speake
of
the
doctrine
of
reliefe
,
I
thought
it
good
to
make
choise
of
this
portion
of
scripture
.
In
these
two
chapters
the
Apostle
goeth
forwarde
to
take
vp
the
handling
of
those
things
that
he
had
mentioned
in
his
first
epistle
&
the
last
chapter
,
the
beginning
of
the
chapter
:
&
this
was
the
occasion
of
his
speech
.
The
prophet
Agabus
tould
of
a
famine
that
should
be
throughout
all
the
world
,
by
meanes
whereof
the
poore
churches
of
Ierusalem
were
in
great
danger
of
perishing
,
if
they
were
not
greatly
releeued
:
wherevpon
the
Apostle
tooke
order
that
the
Gentiles
might
be
mooued
to
contribute
vnto
them
.
Act.
11.
28.
Gal.
2.
10.
The
Apostle
therefore
hauing
mooued
the
Corinthians
in
this
matter
,
1.
Cor.
16.
1.
and
finding
them
not
so
forward
as
was
to
be
wished
,
he
prouokes
them
againe
vnto
this
duty
,
with
a
large
exhortation
,
&
with
many
arguments
.
1
And
because
examples
are
of
great
force
to
drawe
men
vnto
duty
,
he
therefore
certifieth
them
what
the
poore
churches
of
Macedonia
had
done
in
this
matter
;
by
the
which
practise
of
the
Apostle
,
we
are
taught
this
lesson
:
namely
,
that
when
we
vnderstand
of
any
,
that
haue
dealt
liberally
and
bountifully
with
their
poore
brethren
in
these
hard
times
,
that
we
should
be
talking
to
them
of
this
matter
,
for
it
is
a
forcible
motiue
to
mooue
them
to
this
dutie
.
When
the
commaundement
of
giuing
is
onely
stood
vpon
,
answer
is
woont
to
be
made
,
that
we
should
doe
so
.
But
who
doth
it
?
when
therefore
we
bring
forth
the
parties
that
haue
done
so
,
that
shift
is
taken
away
.
The
argument
that
the
Apostle
doth
here
vse
is
of
very
great
force
,
in
so
much
that
when
no
other
argument
will
preuaile
,
this
is
thought
meete
euen
then
to
perswade
,
Rom.
11.
14.
when
the
Iewes
had
reiected
the
Gospell
.
The
Apostle
thought
that
the
telling
of
them
that
the
Gentiles
had
receiued
it
,
would
be
of
force
to
recouer
them
againe
.
And
to
speak
more
particularly
concerning
this
present
dutie
;
Salomon
when
he
will
mooue
euen
the
hard
hearted
vsurer
to
leaue
off
his
hard
dealing
,
and
to
be
mercifull
to
the
poore
,
he
vseth
no
other
reason
but
this
that
the
Apostle
hath
here
,
Prov.
28.
8.
namely
to
prouoke
him
by
the
example
of
others
:
He
,
saith
Salomon
,
that
encreaseth
his
riches
by
vsurie
and
interest
,
gathereth
them
for
him
that
will
be
mercifull
to
the
poore
.
The
vsurer
hath
no
such
meaning
that
his
goods
should
be
so
emploied
,
but
Salomon
tells
him
that
it
will
fall
out
so
.
And
it
were
better
that
he
himselfe
should
bestowe
his
goods
well
,
then
that
others
should
doe
it
when
it
shall
be
no
thanke
to
him
.
If
it
should
mooue
the
vsurer
when
he
is
tolde
what
will
fall
out
hereafter
,
when
men
therefore
be
tolde
what
hath
beene
done
alreadie
,
it
should
much
more
affect
them
.
Men
commonly
are
wont
to
certifie
their
neighbours
of
the
estate
of
those
that
purchase
and
grow
in
wealth
:
but
this
is
a
meanes
to
worke
enuie
in
them
,
and
to
mooue
them
to
the
like
worldlines
.
The
certificate
that
is
here
spoken
of
,
is
a
thousand
times
better
:
for
it
raiseth
vp
the
affections
of
men
to
the
loue
of
mercie
.
We
are
also
further
to
note
out
of
the
first
verse
,
that
the
Apostle
doth
account
it
a
benefite
to
the
giuer
that
he
doth
giue
.
For
the
Saints
of
Ierusalem
were
the
men
that
were
relieued
,
yet
the
Apostle
saith
,
I
certifie
you
of
the
grace
or
gift
of
God
bestowed
vpon
the
churches
of
Macedonia
that
were
the
giuers
.
And
this
is
agreeable
to
that
saying
of
our
Sauiour
Christ
,
It
is
an
happier
thing
to
giue
then
to
receiue
,
Act.
20.
35.
And
Paul
confirmeth
this
matter
,
Philip.
4.
17.
when
he
telleth
them
that
he
was
desirous
to
haue
them
bountifull
,
not
saith
he
,
that
I
desire
a
gift
:
but
I
desire
the
fruit
that
may
further
your
reckning
.
The
spech
that
the
Apostle
doth
vse
is
borrowed
from
the
practise
of
such
as
vse
traffique
one
with
an
other
in
this
world
.
As
he
that
vttereth
wares
to
any
chappeman
,
the
more
he
vttereth
the
greater
will
his
gaine
be
in
the
account
when
he
comes
to
reckon
:
so
is
it
in
this
matter
.
Men
commonly
account
it
a
burden
,
a
losse
and
an
hindrance
,
but
the
Apostle
calleth
it
a
grace
and
a
gift
,
that
poore
men
should
giue
as
they
did
.
If
men
had
had
the
inditing
of
this
storie
,
they
would
onely
haue
told
vs
what
a
great
gift
the
Saints
of
Ierusalem
receiued
of
the
Macedonians
:
but
to
haue
written
thus
,
I
doe
you
to
wit
concerning
the
grace
of
God
bestowed
vpon
the
Churches
of
the
Macedonians
:
it
would
neuer
haue
come
into
their
heade
but
we
are
taught
to
acquaint
our
mouths
with
such
speaches
.
Besides
other
reasons
if
it
be
considered
that
in
the
fearefull
fall
of
many
,
it
is
vsed
as
an
argument
to
assure
men
that
they
are
not
of
that
number
when
they
are
bountifull
to
the
Saints
of
God
,
Hebr.
6.
9.
and
10.
we
shall
then
see
that
not
without
cause
it
is
called
a
grace
or
a
gift
.
2
He
doth
nowe
tell
vs
what
that
grace
was
that
was
bestowed
vpon
them
,
namely
that
though
they
were
in
affliction
,
yet
were
they
not
oppressed
therwith
,
but
had
faith
in
the
Lord
,
and
reioyced
in
him
with
ioy
of
others
,
opened
their
hearts
to
giue
plentifully
of
that
little
which
they
had
vnto
their
brethren
.
By
reioycing
in
God
,
they
prouided
very
well
for
themselues
in
their
affliction
against
worldy
sorrow
;
for
as
in
the
bodie
,
cold
diseases
are
healed
by
hot
things
:
so
in
the
soule
,
worldly
griefe
is
healed
by
godly
ioy
.
If
men
in
their
troubles
would
reioice
in
the
Lord
,
they
would
not
then
thinke
other
things
,
health
,
wealth
,
liberty
,
or
any
other
worldly
commodity
so
delightfull
:
that
for
the
want
thereof
they
would
fret
against
God
.
And
if
men
will
examine
when
they
are
ouertaken
of
fretting
,
they
shall
finde
that
at
that
time
they
did
not
reioice
in
the
Lord
,
that
they
did
not
delight
in
his
word
,
musing
much
vpon
his
faithful
promises
,
vntil
they
were
delighted
therwith
.
A
man
cannot
be
alwaies
in
griefe
,
and
we
would
gladly
delight
in
something
:
if
not
in
God
,
then
in
worldly
matters
,
which
when
we
see
that
we
haue
not
,
then
we
fret
;
and
here
we
see
a
difference
betweene
spirituall
and
fleshly
ioy
.
The
one
,
if
any
thing
falls
out
otherwise
then
well
,
the
life
of
it
is
cleane
taken
away
:
the
other
though
it
be
hindred
with
troubles
yet
it
still
remaineth
.
The
ioy
that
he
speakes
of
was
in
the
Lord
,
which
alwaies
remaineth
good
and
gratious
vnto
his
seruants
,
to
minister
matter
of
reioycing
vnto
them
.
Phillip.
4.
4.
The
reioycing
in
trouble
,
and
their
bountifulnesse
are
both
ioyned
together
,
&
are
made
one
and
the
same
grace
:
for
when
the
heart
is
bent
to
bestowe
any
thing
,
there
is
ioy
,
the
heart
is
opened
and
inlarged
.
On
the
other
side
,
when
the
heart
is
oppressed
with
griefe
,
it
is
so
pent
vp
that
it
is
nothing
ready
to
any
duty
.
Hebr.
12.
12.
Lift
vp
your
weake
handes
&
your
weake
knees
saith
the
Apostle
.
The
wicked
by
buisiyng
themselues
about
other
matters
,
labour
to
auoid
the
sence
of
euil
,
with
sporting
themselues
,
and
by
driuing
away
phansies
as
they
say
:
but
the
godly
euen
from
the
affliction
gather
matter
of
confort
;
The
Lord
will
doe
me
good
euen
for
this
mans
railing
,
saith
the
Prophet
,
2.
Sam.
16.
They
confort
themselues
with
this
,
that
whome
the
Lord
doth
loue
,
he
doth
chastice
.
When
men
are
in
trouble
,
they
thinke
that
they
are
to
be
borne
withall
though
they
minde
no
mans
matters
but
their
owne
:
but
wherefore
doe
you
looke
so
sad
,
saith
Ioseph
,
to
those
that
were
in
prison
,
Gen.
40.
7.
And
Paul
a
prisoner
writeth
comfortably
for
Onesimus
.
And
the
Macedonians
in
afflictions
comforted
and
relieued
the
poore
Saints
of
Ierusalem
.
3
By
saying
that
they
gaue
aboue
their
strength
,
his
meaning
is
,
not
that
they
gaue
so
that
they
were
forced
to
take
of
others
,
as
may
appeare
in
the
12.
verse
:
for
that
were
to
rob
Peter
and
to
pay
Paul
.
But
this
his
meaning
is
,
that
besides
giuing
as
much
as
they
were
able
:
they
wished
also
that
they
could
giue
more
;
for
as
in
strait
hearted
men
,
their
wil
is
not
so
large
as
their
gift
,
though
it
be
but
a
little
that
they
doe
giue
.
So
in
open
hearted
men
,
though
they
giue
as
much
as
they
are
able
,
yet
is
their
desire
to
doe
good
,
larger
then
the
gift
:
they
are
so
mindeful
to
pleasure
the
party
whome
they
loue
,
that
they
forget
themselues
,
1.
Cor.
13.
5.
The
Apostle
doth
offer
himselfe
to
be
a
witnesse
to
testify
in
this
matter
.
He
no
doubt
,
required
of
their
estate
,
that
he
might
be
able
to
testifie
:
otherwise
the
Corinthes
might
haue
obiected
,
that
euery
man
,
euen
those
that
haue
mony
enough
,
when
any
good
bargaine
is
offered
;
yet
when
there
is
any
speech
of
giuing
,
they
will
then
be
accounted
poore
men
.
The
Apostle
saith
,
that
he
can
testify
that
it
was
not
so
with
the
Macedonians
.
And
we
are
to
obserue
,
that
although
other
Churches
did
contribute
as
well
as
those
of
Macedonia
,
as
namely
the
Galatians
,
1.
Cor.
16.
1.
and
the
Romans
,
Rom.
1.
5.
26.
yet
because
those
of
Macedonia
(
though
poore
)
were
forwarder
then
the
rest
,
therefore
doth
he
make
choice
of
propounding
their
example
both
to
the
Corinths
,
and
also
to
the
Romanes
:
for
the
Lord
looketh
not
to
the
greatnes
of
the
gift
,
but
to
the
greatnes
of
the
affection
,
which
cannot
be
great
in
a
rich
man
except
he
giueth
very
much
.
And
therefore
the
Apostle
doth
not
speake
of
the
quantitie
of
money
which
they
gaue
,
but
he
propoundeth
vnto
them
their
giuing
aboue
their
strength
,
that
thereby
he
might
raise
vp
the
like
bountifull
affections
among
the
Corinthians
.
4
Their
readines
in
giuing
is
further
commended
:
for
they
did
not
stay
vntill
they
were
intreated
,
but
they
offer
and
that
earnestly
their
liberalitie
before
they
were
intreated
.
The
common
manner
is
to
thinke
that
men
haue
neede
when
they
begge
,
or
some
others
make
request
in
their
behalfe
,
but
these
men
saw
that
the
Church
of
Ierusalem
could
not
choose
but
want
,
without
any
admonition
.
This
forcing
of
men
to
goe
a
begging
is
a
very
disorderly
course
:
for
those
that
haue
least
neede
will
be
forwardest
in
begging
:
and
therefore
he
that
will
not
labour
let
him
not
eate
,
saith
the
Apostle
.
On
the
other
side
,
many
will
be
in
very
great
extremitie
before
they
will
begge
.
This
forcing
of
men
to
aske
is
a
shaming
of
them
,
nay
it
is
a
shaming
of
a
man
when
another
beggeth
for
him
in
his
presence
.
For
if
a
man
be
ashamed
when
a
man
must
bring
forth
his
owne
meate
,
beeing
but
a
poore
diet
,
and
eate
it
in
the
presence
of
those
that
haue
a
more
liberall
diet
before
them
,
1.
Cor.
11.
22.
then
is
it
a
shame
to
begge
other
mens
meate
.
The
relieuing
of
widdowes
is
called
an
honouring
of
them
,
1.
Tim.
5.
when
we
account
them
worthie
to
be
relieued
:
but
shaming
and
honouring
of
them
cannot
stand
together
.
That
reliefe
is
most
acceptable
vnto
God
,
that
is
most
comfortable
to
the
parties
that
be
relieued
:
but
giuing
without
begging
is
most
comfortable
:
therefore
that
must
needs
be
most
acceptable
.
A
man
his
friend
may
doe
many
things
for
another
which
himselfe
may
not
so
well
doe
,
amongst
which
things
this
that
is
here
spoken
of
,
is
one
of
them
.
In
that
the
Macedonians
did
offer
so
earnestly
before
the
Apostle
would
take
it
,
it
may
appeare
that
though
the
Apostle
would
faine
haue
the
poore
relieued
,
yet
he
was
warie
&
circumspect
of
whome
he
did
take
it
;
so
that
all
that
is
offered
,
must
not
be
taken
neither
for
our selues
nor
for
others
,
but
consideration
must
be
had
what
is
conuenient
.
When
Absolon
bad
Dauid
to
a
feast
he
refused
to
goe
,
2.
Sam.
13.
25.
for
feare
of
beeing
ouerchargeable
:
for
when
inferiours
inuite
their
superiours
in
a
brauerie
,
they
are
wont
to
be
aboue
measure
in
their
prouision
:
Dauid
therefore
would
giue
no
encouragement
to
any
such
course
.
Otherwise
except
there
be
some
speciall
occasion
,
there
is
want
of
loue
in
it
.
And
therefore
the
Apostle
doth
make
an
apologie
in
his
owne
defence
,
when
he
refuseth
the
kindnesse
of
the
Corinthes
,
2.
Cor.
11.
11.
The
cause
wherefore
he
doth
not
receiue
the
liberality
of
the
Macedonians
,
before
it
was
forced
vpon
him
with
great
intreaty
was
,
because
of
their
poore
estate
.
Other
causes
also
there
may
be
of
this
refusall
,
as
namely
when
a
man
seeth
that
the
party
that
offers
the
gift
,
his
other
behauiour
is
not
answerable
and
sutable
to
this
pretented
kindnes
:
but
that
he
seeketh
thereby
to
insult
vpon
his
brother
,
and
to
giue
him
to
vnderstand
thereby
,
that
he
is
able
to
bestowe
somewhat
vpon
him
.
When
a
man
by
receiuing
a
gift
,
shall
abridge
himselfe
of
that
liberty
that
it
is
meete
a
man
should
haue
in
his
dealings
&
conuersation
with
him
,
then
a
man
is
to
giue
no
allowance
to
any
such
matter
,
as
may
appeare
by
the
example
of
Abraham
,
Gen.
14.
23.
For
it
is
al
one
as
if
a
man
should
sell
his
birth
right
for
a
messe
of
pottage
.
It
falls
out
sometimes
that
when
a
man
is
to
deale
with
a
chapman
,
he
will
bidde
him
to
dinner
,
but
he
will
make
him
pay
deerely
for
it
in
the
bargaine
.
He
doth
againe
call
the
gift
of
the
Macedonians
a
grace
,
thereby
to
drawe
men
the
rather
to
giue
.
For
that
which
makes
men
so
loth
to
giue
is
,
because
they
thinke
that
it
is
their
own
,
not
considering
that
they
are
onely
disposers
of
the
manifold
graces
of
god
,
1.
Pet.
4.
10.
as
stewards
,
and
must
be
countable
to
their
master
for
them
,
whether
they
haue
vsed
them
to
the
best
advantage
of
their
masters
credit
.
Luke
,
16.
1.
The
name
of
grace
will
also
take
away
the
opinion
of
desert
;
Rom.
11.
6.
And
therefore
Dauid
when
he
had
made
such
goodly
preparation
for
the
most
glorious
temple
that
euer
was
in
the
world
.
1.
Chro.
29.
14.
yet
saith
he
,
we
haue
giuen
thee
that
which
is
thine
owne
.
He
calleth
it
the
fellowship
of
the
ministring
,
because
the
Apostle
did
go
with
the
releefe
that
was
gathered
,
1.
Cor.
16.
4.
For
then
will
men
be
willing
,
when
they
knowe
that
the
party
that
doth
carrie
it
,
will
distribute
it
faithfully
.
On
the
other
side
,
we
see
howe
vnwilling
men
be
to
giue
to
proctours
,
of
whose
trust
&
faithfulnes
they
may
very
well
doubt
:
and
that
the
poore
houses
for
whome
they
gather
shall
haue
but
a
litle
of
the
collection
.
If
therefore
we
will
haue
men
willing
to
giue
,
we
must
be
very
carefull
to
appoint
such
collectours
as
are
of
great
credit
with
the
consciences
of
such
as
are
to
giue
.
It
is
not
also
to
be
omitted
,
that
the
poore
here
and
throughout
these
two
chapters
,
are
tearmed
by
the
name
of
Saints
,
which
is
an
honourable
title
:
and
therefore
when
he
will
put
the
Corinths
in
minde
of
the
excellencie
of
their
estate
,
he
telleth
them
that
they
are
Saints
by
calling
,
1.
Cor.
1.
2.
by
sanctification
is
the
image
of
God
renued
within
vs
.
The
Saints
of
God
be
those
vpon
whome
all
our
delight
should
be
set
,
Psal.
16.
3.
to
mooue
therefore
our selues
and
others
to
giue
to
the
poore
,
we
are
to
consider
that
they
are
the
Saints
of
God
.
The
thing
that
makes
vs
despise
them
and
be
careles
of
them
,
is
the
forgetting
that
they
are
rich
in
faith
,
and
heires
apparant
to
the
kingdome
of
heauen
,
Iam.
5.
2.
The
Apostle
was
not
ignorant
that
diuerse
of
those
whome
he
speaketh
of
were
vnvnruly
,
and
a
man
may
thinke
it
a
strange
thing
,
that
the
Apostle
needed
to
be
praied
for
in
this
matter
;
for
who
would
doubt
that
comming
with
releefe
,
of
his
beeing
welcome
vnto
them
,
yet
we
see
he
prayeth
the
Romans
,
cap.
15.
31.
to
pray
for
him
that
this
his
seruice
might
be
accepted
of
the
Saints
,
Act.
6.
1.
If
men
be
mooued
to
contribute
to
poore
schollers
in
the
vniuersities
,
from
whence
the
Gospell
hath
sounded
into
all
parts
of
the
kingdome
,
answer
is
wont
to
be
made
,
that
they
are
so
proud
in
their
apparell
,
that
it
is
pittie
that
they
should
haue
any
releefe
:
nowe
though
some
forget
themselues
that
waies
,
yet
all
doe
not
,
and
they
make
choise
of
the
best
.
If
men
would
accustome
themselues
to
account
them
the
poore
saints
of
the
vniversities
,
as
the
Apostle
doth
call
the
poore
people
of
Ierusalem
by
that
name
;
and
that
also
when
he
doth
thinke
vpon
their
wants
,
Rom.
15.
31.
then
would
men
be
more
ready
to
giue
.
The
like
may
be
said
of
the
poore
people
of
God
euery
where
.
We
account
as
well
of
other
things
,
when
they
be
in
the
handes
of
the
poore
,
as
we
doe
when
they
be
in
the
handes
of
the
rich
.
In
a
market
or
faire
,
if
a
poore
man
will
buy
any
thing
,
his
money
shall
be
as
well
esteemed
of
as
the
money
of
the
rich
:
and
if
he
will
giue
but
a
penny
more
for
a
thing
,
he
shall
haue
it
before
another
:
his
coyne
is
as
good
siluer
as
an
other
mans
.
And
why
should
not
sanctification
be
esteemed
of
as
well
in
the
poorer
sort
as
in
other
men
?
The
Apostle
calleth
them
Saints
which
doe
now
liue
,
and
needed
releefe
,
which
is
good
also
to
obserue
.
For
if
a
man
should
be
of
the
opinion
of
the
papists
in
this
point
namely
,
to
account
no
man
a
Saint
whilst
he
liueth
,
what
great
heart
should
a
man
haue
to
releeue
any
.
On
the
other
side
,
to
consider
that
in
the
scripture
the
seruantes
of
God
are
not
called
Saints
after
their
death
,
but
onely
whilest
they
be
aliue
:
and
after
their
death
they
haue
other
names
giuen
them
,
as
Kemnisius
against
the
counsell
of
Trent
,
doth
very
well
obserue
,
may
be
a
meanes
to
pull
men
from
Idollatry
.
True
it
is
,
that
corruption
is
mingled
with
holinesse
,
as
water
is
mingled
with
wine
;
yet
we
call
it
wine
and
not
water
:
so
must
we
account
the
other
Saints
,
though
they
haue
wants
in
them
.
The
meaning
of
the
Apostle
,
is
not
that
onely
the
saints
of
God
should
be
releeued
:
for
if
thine
enemy
hunger
,
feede
him
.
But
howsoeuer
we
must
do
good
vnto
all
,
yet
especially
to
the
houshould
of
faith
,
Gal.
6.
they
must
haue
the
priueledge
of
an
elder
brother
,
euen
a
double
portion
.
If
the
almes
of
some
fewe
of
the
Papists
which
are
forwarder
in
giuing
then
their
fellows
,
were
examined
by
this
rule
,
it
would
not
dazle
the
eyes
of
some
men
as
it
doth
.
5
And
this
they
did
not
as
we
looked
for
:
but
gaue
their
own
selues
,
first
to
the
Lord
,
and
after
vnto
vs
by
the
will
of
God
.
6
That
we
should
exhort
Titus
,
that
as
he
had
begun
,
so
he
would
accomplish
the
same
grace
among
you
also
.
They
are
commended
for
beeing
bountiful
beyond
the
exhortation
of
the
Apostle
.
The
profession
of
the
Gospell
doth
as
it
were
,
promis
the
releeuing
of
their
poore
brethren
,
so
that
all
that
here
of
the
one
,
will
hope
of
the
other
:
so
that
those
professers
which
doe
not
performe
this
duty
,
are
called
in
the
scripture
cloudes
without
raine
.
And
it
is
dangerous
in
the
highest
degree
to
disapoint
men
of
the
hope
which
they
conceiue
of
them
;
for
they
are
subiect
to
the
curse
which
was
denounced
by
Christ
against
the
figge
tree
,
neuer
fruite
growe
on
thee
hereafter
.
But
these
people
are
here
commended
for
performing
more
then
euer
the
Apostle
did
looke
for
.
And
we
knowe
he
looked
that
euen
a
labouring
man
should
giue
to
him
which
hath
more
neede
then
himselfe
,
Eph.
4.
The
cause
of
their
liberality
is
said
to
be
this
,
namely
that
they
gaue
ouer
themselues
vnto
the
Lord
,
they
rezined
their
wil
to
the
will
of
God
:
when
a
man
denyeth
himselfe
,
he
will
soone
be
brought
to
giue
where
neede
is
,
and
good
reason
it
is
that
we
should
doe
so
,
for
we
are
not
our
own
1.
Cor.
6.
We
must
not
liue
to
our selues
but
to
the
Lord
,
referring
al
to
his
honour
,
Rom.
12.
1.
here
I
am
to
doe
thy
will
,
O
Lord
.
When
men
were
once
subdued
by
the
Gospel
,
they
laide
their
money
downe
at
the
Apostles
feete
,
Act.
4.
35.
and
therefore
it
is
saide
,
they
gaue
themselues
first
vnto
the
Lord
,
and
after
to
vs
by
the
will
of
God
.
Shall
I
,
saith
Dauid
,
giue
vnto
God
that
that
costeth
me
nothing
,
2.
Sam.
24.
24.
6
They
are
said
to
haue
done
good
,
not
onely
by
their
example
,
but
also
by
their
speach
.
For
they
intreated
the
Apostle
to
deale
with
Titus
to
goe
forwarde
with
that
which
he
had
begunne
.
By
this
speach
we
may
first
of
all
obserue
the
great
modestie
that
was
in
the
Apostle
,
who
desired
not
to
be
accounted
the
onely
man
that
dealt
with
the
matter
of
reliefe
:
but
did
most
willingly
acknowledge
the
forwardnesse
of
other
men
in
this
matter
.
When
therefore
we
vnderstand
that
others
haue
dealt
a
long
time
together
in
inflaming
the
mindes
of
men
to
a
mercifull
regarde
of
their
poore
brethren
,
it
is
meete
that
it
should
be
thought
vpon
.
The
mindes
of
men
are
like
to
a
fire
of
greene
wood
;
if
in
such
a
fire
a
man
bestoweth
much
blowing
and
puffing
,
it
may
be
that
at
the
last
a
litle
blast
setteth
all
on
a
flame
:
yet
will
no
wise
man
attribute
the
flaming
of
that
wood
to
that
litle
blast
,
but
to
the
long
puffing
that
went
before
:
so
is
it
in
this
matter
.
Therefore
our
Sauiour
Christ
when
he
will
teach
his
disciples
to
be
humble
and
modest
,
Other
men
,
saith
he
,
haue
laboured
(
meaning
the
prophets
which
were
before
them
)
and
you
haue
entrea
into
their
labours
,
Ioh.
4.
38.
It
was
of
great
force
to
mooue
the
Corinthians
to
liberalitie
,
when
they
were
told
that
the
church
of
the
Macedonians
did
looke
to
haue
it
so
:
for
men
are
loath
but
that
other
churches
should
haue
a
good
opinion
of
them
.
Besides
this
,
though
Titus
was
very
readie
to
performe
this
dutie
,
yet
because
he
was
loath
to
ouercharge
any
,
it
was
to
be
thought
that
he
would
be
more
sparing
in
his
speaches
this
waies
:
but
when
he
was
incouraged
thereunto
by
other
,
and
those
also
poorer
Churches
,
this
no
doubt
did
greatly
embolden
him
vnto
this
dutie
.
By
this
meanes
also
the
Corinthians
could
take
the
lesse
exception
against
his
speach
.
For
if
Titus
alone
of
his
owne
accord
onely
had
made
this
motion
,
answer
might
haue
bin
made
,
that
Titus
had
no
experience
this
waies
,
namely
how
many
waies
charges
goe
out
with
them
that
haue
dealing
in
the
world
.
But
when
other
Churches
which
know
what
these
charges
doe
meane
,
doe
yet
account
it
needeful
to
contribute
,
this
stoppeth
the
mouthes
of
such
as
would
gainesay
this
exhortation
.
These
men
did
not
onely
giue
,
but
they
did
also
procure
other
men
to
giue
.
If
they
had
onely
giuen
,
though
this
had
beene
much
in
respect
of
their
pouertie
,
yet
otherwise
the
parties
to
whome
they
gaue
,
should
haue
receiued
but
a
little
.
But
when
besides
their
owne
gift
,
they
mooue
others
to
giue
,
this
amounteth
to
a
great
deale
.
To
mooue
others
to
giue
is
highly
accounted
of
,
2.
King
.
4.
8.
for
because
of
this
dutie
is
the
Sunamite
so
highly
accounted
of
.
And
as
in
warre
,
drummers
are
necessarie
to
make
others
fight
:
but
then
are
they
most
necessarie
when
they
also
themselues
will
fight
:
then
are
such
as
stirre
vp
others
to
giue
most
necessarie
.
If
men
in
a
towne
or
parish
haue
any
sparkle
of
zeale
in
them
,
such
drummers
will
make
them
giue
.
And
if
men
can
not
stirre
vp
others
to
giue
immediately
by
themselues
for
want
of
acquaintance
,
yet
should
they
be
so
zealous
as
to
stirre
vp
by
others
,
as
the
Macedonians
mooued
Titus
by
Paul
.
It
is
no
reproch
but
an
honourable
seruice
,
to
begge
for
other
men
.
For
this
that
is
here
saide
of
the
Macedonians
,
is
not
spoken
to
their
disgrace
,
but
to
their
commendation
.
They
were
not
of
their
mindes
that
except
they
be
the
first
moouers
,
they
will
do
nothing
.
A
couetous
heart
is
glad
to
take
occasion
to
keepe
himselfe
from
dutie
by
such
excuses
.
These
men
that
be
so
affected
,
may
well
be
compared
to
restie
horses
,
that
wil
neither
goe
of
their
owne
accord
without
the
spurre
,
and
yet
if
they
be
spurred
,
then
they
will
goe
backward
.
The
baddest
seruants
thinke
most
scorne
to
be
quickned
vp
vnto
dutie
:
but
an
humble
minded
man
or
woman
will
soone
acknowledge
that
they
stand
in
neede
of
admonition
:
for
otherwise
we
must
take
away
preaching
and
all
admonition
.
The
manner
also
of
moouing
Paul
to
deale
with
Titus
is
not
to
be
omitted
:
for
they
acknowledge
the
forwardnes
of
Titus
in
that
he
had
alreadie
begunne
;
so
that
they
doe
not
stir
him
vp
in
a
bragging
manner
,
as
if
vnder
the
pretense
of
moouing
of
him
their
meaning
was
to
vaunt
themselues
aboue
him
:
for
such
a
kinde
of
dealing
would
haue
hindered
the
perswasion
.
Besides
this
it
should
also
haue
beene
daungerous
to
their
owne
soules
:
they
onely
as
it
were
put
him
in
minde
of
that
which
he
had
begunne
to
doe
before
in
other
churches
.
7
Therfore
as
ye
aboundin
euery
thing
,
in
faith
and
word
,
and
knowledge
,
and
in
all
diligence
,
and
in
your
loue
towards
vs
:
so
euen
see
that
you
abound
in
this
grate
also
.
8
This
I
say
not
by
commandement
:
but
because
of
the
diligence
of
others
,
therefore
proue
I
the
naturalnes
of
your
loue
.
As
before
he
doth
exhort
them
from
the
liberality
of
other
Churches
,
so
doth
he
nowe
perswade
them
by
their
owne
forwardnes
in
other
things
:
that
as
they
had
faith
,
and
had
knowledge
,
and
vtterance
,
to
impart
this
their
faith
vnto
others
:
and
were
also
not
idle
,
but
diligent
in
their
affaires
and
also
loued
the
Apostle
of
whome
they
learned
these
things
:
so
he
would
haue
them
also
abound
in
distributing
vnto
other
their
poore
brethren
.
When
a
man
heareth
or
seeth
others
which
are
plentiful
in
giuing
,
yet
they
cannot
speake
of
matters
of
religion
in
so
plentifull
a
manner
as
we
can
.
We
are
then
in
great
danger
to
set
so
light
by
this
grace
of
God
in
them
For
we
thinke
they
want
that
knowledge
which
we
haue
,
but
the
Apostle
teacheth
vs
a
contrary
lesson
,
namely
that
to
those
graces
which
he
had
commended
in
them
,
they
should
adde
this
grace
of
giuing
also
,
1.
Cor.
●
.
5.
When
a
man
heateth
of
any
man
of
account
,
that
can
speake
of
matters
of
religion
,
more
fully
and
plentifully
then
any
of
their
profession
and
calling
throughout
the
whole
countrey
,
that
he
is
a
graue
and
a
learned
man
,
and
of
great
iudgement
in
the
scriptures
yet
he
shall
be
noted
in
liberality
to
be
nothing
sutable
to
that
portion
which
God
hath
giuen
him
,
not
nothing
answerable
to
the
frankenesse
of
other
men
,
which
haue
neither
that
wealth
nor
knowledge
which
he
hath
:
this
is
a
great
blemish
vnto
him
.
And
it
makes
men
set
lesse
by
those
excellent
gifts
of
knowledge
and
speech
a
great
deale
,
then
otherwise
they
would
doe
.
No
doubt
but
that
these
men
amongest
the
Corinthians
which
were
thus
rich
in
knowledg
,
gaue
something
to
good
vses
:
or
els
the
Apostle
would
neuer
haue
vouchsafed
to
haue
made
any
honourable
mention
of
their
other
gifts
.
But
because
they
were
more
scant
in
giuing
,
then
men
of
meaner
vnderstanding
,
the
Apostle
would
haue
them
to
abound
in
this
duty
also
,
which
would
giue
as
great
a
grace
vnto
them
in
the
eyes
of
God
and
man
,
as
any
knowledge
,
or
speech
,
or
any
,
or
all
the
gifts
they
had
,
putting
them
all
together
:
for
that
that
is
to
be
desired
of
a
man
,
is
his
goodnes
.
Those
that
haue
knowledge
and
speach
in
great
aboundance
,
are
woont
to
be
noted
as
chiefe
men
among
the
professours
:
when
men
therefore
shall
note
them
to
be
somwhat
skant
in
giuing
,
they
will
easily
imagine
that
all
other
professours
are
farre
more
skant
,
as
in
knowledge
,
so
in
giuing
:
thus
doe
men
bring
disgrace
to
the
whole
church
of
God
.
And
it
grieues
a
man
when
he
heareth
a
man
of
knowledge
noted
for
hardnes
,
and
be
except
he
would
be
partiall
,
cannot
tell
what
to
say
in
his
behalfe
.
8
The
Apostle
would
haue
this
dutie
of
giuing
to
come
naturally
from
them
,
as
it
were
of
their
owne
accord
:
and
therefore
he
saith
,
I
say
not
this
by
commaundement
.
He
might
no
doubt
haue
commaunded
them
as
they
would
answer
to
the
contrarie
at
their
vttermost
perill
,
when
Christ
shall
come
to
iudgement
,
1.
Tim.
6.
17.
but
for
loues
sake
he
chuseth
to
deale
otherwise
,
that
this
dutie
might
not
be
of
necessitie
,
but
willingly
,
Philemon
14.
Generosus
animus
,
as
one
saith
,
facilius
sequitur
quàm
trahitur
:
therefore
the
Apostle
doth
labour
sweetly
to
allure
them
by
the
example
of
other
churches
.
9
For
ye
know
the
grace
of
our
Lord
Iesus
Christ
,
that
he
beeing
rich
for
your
sakes
became
poore
,
that
ye
through
his
pouertie
might
be
made
rich
.
To
strengthen
the
example
of
the
Macedonians
,
he
doth
warrant
it
as
good
by
his
example
that
is
to
order
all
the
Churches
in
the
world
.
The
Apostles
,
as
it
may
appeare
by
their
writing
,
in
all
duties
did
much
looke
vpon
the
patterne
Christ
Iesus
,
euen
as
painters
looke
much
vpon
the
partie
whome
they
meane
to
paint
out
.
When
they
would
not
haue
vs
stand
vpon
our
reputation
,
they
alleadge
the
example
of
Christ
,
Philip.
2.
7.
When
they
will
mooue
seruants
quietly
to
put
vp
the
wrongs
and
iniuries
of
their
masters
,
they
bring
forth
the
example
of
Christ
,
1.
Pet.
2.
21.
When
they
will
mooue
husbands
to
loue
their
wiues
,
they
alleadge
the
example
of
Christ
.
When
they
would
haue
vs
not
loue
in
word
but
in
deede
,
and
to
lay
downe
our
liues
for
our
brethren
,
if
neede
be
,
they
propound
vnto
vs
the
example
of
Christ
,
Ioh.
3.
When
they
will
haue
vs
to
beginne
to
loue
our
brethren
,
and
not
to
tarrie
vntill
they
beginne
to
loue
vs
,
they
propound
vnto
vs
the
example
of
Christ
:
So
here
moouing
vs
to
liberalitie
,
he
doth
set
before
our
eyes
the
example
of
Christ
,
who
beeing
the
heyre
of
the
world
,
Hebr.
1.
yet
to
make
vs
rich
,
was
content
not
to
haue
an
house
to
put
his
head
in
.
If
we
thinke
that
the
poore
are
not
such
worthy
men
,
that
for
their
sakes
a
man
should
diminish
that
which
he
hath
,
then
much
more
might
Christ
thinke
so
.
As
therfore
the
Apostle
saith
in
another
place
,
Consider
him
,
that
is
to
say
the
greatnes
of
him
,
Hebr.
12.
that
indured
such
speaking
against
of
sinners
:
so
is
it
saide
here
,
that
euen
our
Lord
beeing
rich
,
for
our
sakes
became
poore
:
and
therefore
when
men
will
not
giue
of
their
superfluitie
,
they
are
farre
from
following
the
example
of
Christ
.
10
And
I
shew
my
minde
herein
:
for
this
is
expedient
for
you
which
haue
begun
not
to
doe
onely
,
but
also
to
will
a
yeare
agoe
.
11
Now
therefore
performe
to
doe
it
al●
so
,
that
as
there
was
a
readines
to
will
,
euen
so
you
may
performe
it
of
that
which
you
haue
.
12
For
if
there
be
first
a
willing
minde
,
it
is
accepted
according
to
that
a
man
hath
,
and
not
according
to
that
he
hath
not
.
In
that
the
Apostle
doth
offer
the
matter
vnto
their
consideration
,
aduising
them
by
saying
,
I
shew
you
my
minde
herein
,
we
must
not
thinke
but
that
this
aduise
of
his
is
to
haue
the
force
and
authoritie
of
a
commandement
.
When
the
prophet
Dauid
saith
,
that
the
word
of
God
is
his
counseller
,
psal.
119.
24.
his
meaning
is
not
but
that
it
should
command
him
.
But
onely
his
meaning
is
to
allure
them
sweetely
,
and
not
to
drawe
them
by
commaundement
to
the
duty
of
giuing
.
He
speakes
as
a
meane
man
may
speake
to
any
supericur
,
for
the
counsell
we
knowe
may
aduise
the
prince
,
though
otherwise
shee
be
to
command
them
:
and
when
shee
doth
follow
their
aduise
shee
is
not
drawne
against
her
will
:
but
sweetly
allured
by
that
equity
,
and
reason
,
which
she
seeth
to
be
in
their
speeches
.
In
this
manner
doth
the
Apostle
perswade
them
to
this
duty
in
this
place
:
so
that
though
he
doth
aduise
them
,
yet
must
we
knowe
that
this
his
aduise
,
is
to
haue
the
place
of
a
commandement
.
We
must
not
gather
as
the
Papists
doe
from
such
speeches
,
that
their
be
in
the
scripture
,
counsels
and
commaundements
:
the
commaundements
we
must
of
necessity
doe
,
but
for
counsels
,
we
are
at
liberty
whether
we
wil
do
them
or
no.
And
therfore
those
which
follow
the
counsell
and
aduise
that
is
set
down
in
the
scripture
,
because
they
doe
more
then
the
lawe
requireth
,
doe
therefore
works
of
supererogation
,
as
those
do
that
liue
a
single
life
,
that
loue
their
enemies
,
and
doe
such
like
things
.
This
is
no
such
aduise
as
men
may
choose
whether
they
will
doe
it
or
no
:
na
,
this
and
such
like
speeches
doth
magnify
the
word
of
God
in
that
it
is
called
our
counsell
,
and
in
that
the
interpreters
thereof
,
are
called
our
counselloures
:
for
thereby
we
haue
the
prerogatiue
of
kings
and
princes
.
Who
when
any
matter
is
brought
vnto
them
,
are
wont
to
send
to
their
secretary
to
call
their
counsell
together
.
So
when
we
haue
any
thing
to
doe
,
we
must
call
for
our
counsellers
the
Prophets
and
Apostles
,
and
such
as
can
interpret
their
writings
vnto
vs
:
for
they
are
the
counsellers
of
the
worlde
.
In
all
thy
waies
,
saith
Salomon
,
acknowledge
the
Lord
and
he
shall
direct
thee
in
his
waies
.
And
in
these
hard
times
,
if
men
would
knowe
what
regard
they
should
haue
of
their
poore
brethren
,
they
should
consult
with
these
two
chapters
,
wherein
the
holy
ghost
of
purpose
hath
set
down
his
holy
will
and
pleasure
vnto
vs
.
The
worlde
thinkes
,
that
the
ministers
of
the
Gospell
,
take
too
much
vpon
them
,
when
they
advise
men
in
these
matters
:
as
if
men
were
not
wise
inough
to
bestowe
that
they
meane
to
giue
,
but
that
the
ministers
must
aduise
them
.
But
there
is
more
wisdome
required
in
this
thing
then
the
world
is
aware
of
:
we
knowe
what
became
of
him
which
refused
to
follow
the
counsell
of
the
auncient
,
1.
King
.
12.
So
when
men
shall
choose
rather
to
followe
the
counsell
of
wild
young
men
,
that
would
haue
a
man
spend
that
he
hath
at
drinkings
which
are
needlesse
,
then
vpon
their
poore
brethren
;
we
know
what
they
may
looke
for
,
with
that
rich
man
in
the
6.
of
Luke
.
To
mooue
them
the
rather
to
follow
his
aduise
,
he
telleth
them
that
it
is
expedient
or
profitable
,
for
he
that
is
wise
is
wise
for
himselfe
as
Salomon
saith
,
Prouerbes
9.
This
argument
that
is
drawn
from
profit
,
is
woont
to
be
in
steede
of
a
1000.
arguments
:
for
tell
a
man
thus
,
you
are
not
your
owne
friend
if
you
take
not
this
course
,
you
haue
said
inough
:
if
he
be
perswaded
of
the
truth
of
this
saying
,
it
shall
be
in
steed
of
a
thousand
sayings
.
When
Parents
would
haue
their
children
to
worke
,
they
will
let
them
haue
their
owne
earnings
,
they
knowe
that
if
any
thing
will
drawe
them
to
worke
,
that
will
doe
it
.
Howe
it
is
expedient
or
profitable
,
we
may
see
in
the
9.
chapter
and
eight
verse
,
he
tells
them
that
they
were
willing
to
this
duty
a
yeere
a
goe
,
onely
it
was
laid
a
side
by
reason
of
other
matters
,
so
that
they
were
already
perswaded
that
the
thing
ought
to
be
done
:
so
that
he
needed
not
to
spend
his
time
in
proouing
that
it
ought
to
be
done
;
for
this
was
already
agreed
vpon
.
A
man
may
giue
for
feare
of
lawe
or
for
feare
of
discredit
,
for
what
wil
men
say
if
I
should
giue
nothing
:
In
this
manner
a
man
will
giue
his
purse
to
a
theife
,
but
to
doe
this
thing
willingly
is
thankeworthy
.
This
willingnes
is
necessary
as
in
all
duties
,
so
in
this
:
otherwise
a
man
shall
haue
many
pulbackes
to
keepe
him
from
this
duty
;
the
children
and
kindred
thinke
that
all
is
to
little
for
them
,
and
yet
we
read
that
Iob
had
seuen
sonnes
and
three
daughters
,
Iob.
1.
2.
yet
did
he
not
eate
his
mursels
alone
,
but
the
fatherlesse
,
did
grow
vp
with
him
,
he
sawe
none
to
perish
for
want
of
cloathing
,
the
stranger
did
not
lodge
in
the
streete
;
men
that
are
of
that
place
which
Iob
was
of
,
thinke
that
by
reason
of
that
countinance
that
they
are
to
bare
,
&
their
children
both
whilest
they
liue
with
them
,
and
after
their
death
,
that
little
or
nothing
is
to
be
giuen
,
especially
when
they
haue
so
many
sonnes
as
Iob
had
and
3.
daughters
:
But
Iob
was
willing
to
giue
,
and
therefore
was
not
pulled
away
by
any
such
temptation
from
this
duty
.
11.
Though
they
had
a
minde
to
giue
,
yet
were
they
slack
in
performing
their
purpose
,
for
this
makes
men
secure
,
when
they
haue
once
a
minde
to
giue
,
they
then
neuer
doe
mistrust
themselues
,
they
thinke
then
it
must
needes
be
done
without
any
further
indeauour
.
But
we
must
strike
the
yron
whilest
it
is
hot
,
if
we
tarry
whilest
it
be
cold
,
it
must
haue
a
new
heating
before
we
can
worke
vpon
it
:
we
must
pray
vnto
God
when
he
hath
giuen
vs
the
will
,
that
he
would
also
giue
vs
the
deede
.
In
respect
of
men
,
also
there
is
cause
why
we
should
doe
things
with
expedition
;
for
the
deferring
of
hope
is
the
fainting
of
the
soule
,
and
we
should
not
weary
the
eyes
of
the
widdowe
.
The
reason
why
sometimes
it
is
dangerous
to
doe
a
thing
suddenly
,
is
because
we
haue
not
thought
of
it
sufficiently
:
but
when
a
thing
is
rightly
purposed
there
can
be
no
danger
in
vsing
all
the
expedition
that
may
be
.
12.
Men
are
wont
to
obiect
the
charges
of
their
family
,
which
makes
them
that
they
cannot
giue
much
,
and
they
are
ashamed
to
giue
a
little
.
The
Apostle
takes
away
all
such
delaies
,
by
telling
them
that
a
man
must
giue
according
to
that
he
hath
,
and
not
according
to
that
he
hath
not
:
and
this
may
minister
good
comfort
to
a
man
,
for
when
one
giueth
what
he
may
,
it
is
nothing
accounted
of
of
the
Lord
because
it
is
so
little
:
but
the
Apostle
doth
assure
vs
that
if
a
man
giue
according
to
his
abillitie
,
God
accepteth
of
it
;
And
as
in
strength
a
poore
man
which
vseth
that
little
strength
which
he
hath
,
is
better
accounted
of
both
of
God
and
man
,
then
some
idle
lusty
fellowe
which
hath
foure
times
his
strength
,
and
doth
not
vse
it
.
So
he
that
hath
but
a
little
wealth
,
and
yet
doth
well
imploy
that
little
which
he
hath
,
is
a
great
deale
more
to
be
accounted
of
then
those
idle
wealthy
men
,
that
wil
not
put
forth
themselues
.
Men
in
this
matter
must
consider
that
they
haue
to
deale
with
God
,
from
whome
they
can
hide
nothing
:
and
therefore
if
they
say
that
they
giue
according
to
that
which
they
haue
,
beeing
notwithstanding
priuie
to
themselues
that
they
haue
a
great
deale
more
then
that
which
is
sutable
to
that
which
they
giue
,
men
may
then
deceiue
themselues
:
but
as
the
Apostle
saith
,
God
is
not
mocked
,
Galat.
6.
7.
13
Neither
is
it
that
other
men
should
be
eased
,
and
you
grieued
.
14
But
vpon
like
condition
at
this
time
your
aboundance
supplieth
their
lacke
,
that
also
their
aboundance
may
be
for
your
lack
,
that
there
may
be
equalitie
.
15
As
it
is
written
,
He
that
gathered
much
had
nothing
ouer
,
and
he
that
gathered
little
had
not
the
lesse
.
When
any
is
relieued
the
Apostle
would
not
haue
it
to
be
with
the
burdening
of
others
.
When
men
be
behinde
hand
,
they
are
woont
to
get
a
license
to
keepe
an
alehouse
,
that
thereby
they
may
maintaine
themselues
and
their
charge
:
for
other
poore
men
must
come
to
their
houses
to
spend
that
which
they
haue
,
not
caring
in
the
meane
time
what
shall
become
of
their
wiues
and
children
.
This
is
contrarie
to
the
rule
of
the
Apostle
,
for
when
the
poore
oppresse
the
poore
,
it
is
like
a
raging
raine
that
leaueth
no
foode
.
In
some
places
poore
men
will
bestowe
their
money
at
marriages
,
when
the
parties
that
are
married
,
are
a
great
deale
wealthier
then
themselues
:
and
their
masters
,
though
they
say
other
men
shall
be
as
bold
with
them
when
they
marrie
their
children
or
seruants
,
yet
there
is
no
likelihood
that
poore
men
will
euer
be
so
bold
with
them
.
The
Apostle
hath
no
such
craft
in
his
speach
.
Not
but
that
we
must
giue
without
looking
for
any
such
recompence
.
14
Onely
the
Apostle
assureth
them
that
there
is
no
partialitie
in
this
thing
.
For
if
it
should
please
god
to
humble
the
Corinthswith
like
want
,
he
would
then
be
as
earnest
with
those
of
Ierusalem
to
contribute
vnto
them
.
15
He
bringeth
forth
good
proofe
,
that
this
mutuall
helpe
ought
to
be
amongst
the
seruants
of
God
,
Exod.
16.
18.
The
people
of
Israel
were
fedde
with
Manna
for
a
time
,
that
thereby
they
might
vnderstande
in
their
ordinarie
foode
for
euer
,
euen
when
this
Manna
should
cease
,
that
they
were
not
fedde
by
their
owne
labour
or
industrie
,
but
by
the
blessing
of
God
,
as
we
are
taught
,
Deut.
8.
3.
By
this
their
Manna
we
may
see
as
it
were
in
a
glasse
,
how
to
order
our selues
in
our
ordinarie
foode
.
All
the
children
of
Israel
were
willed
to
gather
Manna
,
and
some
of
them
gathered
more
according
as
they
were
more
nimble
or
more
strong
then
others
,
and
so
they
laide
it
all
on
an
heape
:
howsoeuer
some
gathered
more
then
some
other
,
yet
none
had
more
then
an
Homer
full
for
his
priuate
vse
;
by
which
meanes
all
had
enough
and
none
wanted
.
The
Apostle
would
haue
vs
to
make
vse
of
this
matter
:
and
although
we
haue
no
Homer
to
measure
our
goods
withall
,
yet
seeing
neither
we
nor
our
children
after
vs
,
should
be
intemperate
in
eating
and
drinking
,
in
apparell
,
in
building
in
houshold
stuffe
,
or
in
any
other
matter
,
that
ouerplus
which
wee
haue
should
be
bestowed
vpon
others
.
True
it
is
that
wee
are
to
keepe
possession
of
that
which
God
hath
blessed
vs
withall
,
as
a
strong
man
is
to
keepe
possession
of
his
strength
:
but
touching
the
vse
of
our
goods
,
we
must
doe
as
hath
beene
saide
.
And
if
it
please
God
to
humble
vs
with
pouertie
,
then
those
that
haue
more
then
an
Homer
full
,
that
is
to
say
,
more
then
they
neede
,
they
must
then
doe
the
like
for
vs
.
If
they
did
reserue
of
their
Manna
it
did
stinke
,
it
did
them
no
good
,
Exod.
16.
20.
it
was
full
of
wormes
:
so
when
men
reserue
couetously
more
then
needes
,
Theeues
,
as
Christ
saith
,
breake
thorough
and
steale
,
the
rust
eates
their
coyne
,
the
moath
consumes
their
garments
:
not
but
that
among
the
Iewes
some
had
more
wealth
then
some
other
:
for
the
elder
brother
was
to
haue
a
double
portion
:
but
because
he
did
maintaine
more
in
his
familie
then
did
his
younger
brother
,
in
the
ende
all
came
to
one
reckoning
.
When
in
the
Lord
his
praier
the
rich
make
this
petition
,
Giue
vs
this
day
our
daily
bread
,
they
pray
not
onely
for
themselues
,
but
for
their
poore
brethren
.
But
when
they
haue
meanes
in
their
hand
to
releeue
them
,
and
doe
it
not
,
how
then
can
they
be
said
truly
to
make
this
petition
?
For
as
a
man
that
praieth
for
his
owne
foode
,
if
he
vse
not
the
meanes
,
he
may
truly
be
said
to
tempt
God
:
so
when
a
man
desires
the
Lord
to
relieue
his
poore
brethren
,
and
God
hauing
put
meanes
into
his
hands
to
relieue
them
withall
,
and
yet
he
will
not
imploy
them
,
what
doth
he
els
but
dally
with
the
Lord
?
And
we
are
to
consider
that
this
bountifulnes
that
is
here
spoken
of
,
is
to
be
vnderstood
of
the
Saints
that
doe
now
liue
,
least
imagining
them
onely
to
be
Saints
that
are
dead
,
we
doe
as
the
Papists
doe
,
who
in
the
scarsitie
of
all
things
,
had
their
dead
imagined
saints
clad
and
couered
with
golde
,
silke
garments
,
pretious
iewells
,
hauing
waxe
candles
set
before
them
within
&
without
the
church
at
noone
daies
,
when
many
true
Saints
of
God
had
no
succour
bestowed
vpon
them
.
16
And
thanks
be
vnto
God
which
hath
put
in
the
heart
of
Titus
the
same
care
for
you
.
17.
Because
he
accepted
the
exhortation
,
yea
he
was
so
carefull
,
that
of
his
owne
accord
he
went
vnto
you
.
To
mooue
the
Corinthians
to
relieue
their
brethren
,
he
tells
them
what
excellent
men
God
raised
vp
to
deale
in
this
matter
with
them
:
and
as
before
he
accounted
it
a
grace
to
giue
,
so
doth
he
now
account
it
a
grace
to
stirre
vp
to
giuing
.
Men
are
loth
to
deale
in
such
a
matter
as
men
commonly
are
hardly
drawne
to
performe
:
and
a
man
of
a
good
disposition
,
if
he
hath
wherwithall
,
had
rather
giue
all
out
of
his
owne
purse
,
then
to
be
troubled
with
such
a
kind
of
businesse
,
if
dutie
did
not
mooue
him
thereunto
.
What
a
tedious
piece
of
work
is
it
for
a
man
to
gather
that
which
men
are
rated
at
,
notwithstanding
they
cannot
chuse
but
account
it
as
due
debt
that
which
they
are
set
at
:
how
loath
may
men
then
be
thought
to
be
to
part
from
that
wherein
they
thinke
that
they
haue
more
libertie
.
It
is
the
Lord
without
whose
prouidence
not
so
much
as
a
sparrow
lighteth
vpon
the
ground
.
He
hath
a
worke
in
euery
mans
minde
as
it
pleaseth
him
.
When
Apollos
was
requested
to
goe
to
the
Corinthians
,
he
had
no
minde
to
goe
at
that
time
,
1.
Cor.
16.
12.
The
Lord
might
haue
disposed
so
in
like
manner
of
the
heart
of
Titus
.
But
in
that
the
Lord
did
otherwise
dispose
of
his
heart
,
they
must
needes
see
that
it
came
of
God
;
and
therefore
they
were
to
yeelde
to
the
motion
of
Titus
in
this
matter
,
Gen.
24
,
50.
As
the
Apostle
tels
the
Galathians
,
that
they
were
not
to
doe
as
they
did
,
because
it
came
not
of
God
,
Gal.
5.
8.
Iames
3.
6.
So
they
were
to
yeeld
to
Titus
,
because
God
stirred
him
vp
in
this
duty
.
And
he
thankes
God
for
it
:
for
the
good
workes
of
the
seruants
of
god
should
cause
vs
to
glorify
our
father
which
is
in
heauen
,
&
is
the
author
of
them
,
Mat.
5.
16.
Titus
was
mooued
by
mem
,
but
it
was
the
Lord
which
put
into
his
heart
to
yeeld
to
the
exhortation
.
And
we
are
to
marke
,
the
exhortation
and
the
worke
of
God
his
spirit
are
ioyned
together
.
17.
He
is
said
to
be
very
ready
of
his
owne
accord
without
any
great
hailing
therevnto
,
And
yet
as
there
is
no
matter
be
it
neuer
so
ready
to
take
fire
,
that
can
be
set
on
fire
,
be
put
to
it
:
no
though
a
man
be
ready
to
every
good
worke
,
yet
he
had
need
to
be
exhorted
therevnto
:
and
the
Lord
accepteth
of
it
when
by
exhortation
we
are
brought
vnto
duty
,
Heb.
11.
11.
Act.
16.
14.
The
readines
which
was
in
Titus
to
come
is
worthy
of
obseruation
:
for
commonly
our
hearts
are
like
paper
oyled
,
that
hardly
receiueth
the
print
of
the
pen
.
Fire
is
the
thing
whereby
we
dispatch
most
of
our
busines
in
our
houses
,
and
a
slacke
fire
doth
hinder
our
matters
greatly
:
so
doth
a
slack
affection
about
any
duty
.
And
it
was
to
great
purpose
to
tell
the
Corinthes
howe
willing
Titus
was
to
come
vnto
them
:
for
it
was
a
signe
that
he
had
a
good
liking
of
them
A
man
is
loth
to
go
to
a
place
where
he
thinkes
he
shall
not
be
welcome
.
It
is
hope
which
sets
a
man
a
worke
to
goe
to
any
place
:
It
is
that
which
lifteth
vp
their
feete
to
goe
any
iourney
,
which
was
a
very
good
meanes
to
make
them
answere
that
good
exhortation
which
he
had
of
them
.
18
And
we
haue
also
sent
with
him
the
brother
,
whose
praise
is
in
the
Gospell
throughout
all
the
Churches
.
19
And
not
so
onely
,
But
is
also
chosen
of
the
churches
to
be
a
fellow
in
our
iourney
,
concerning
this
grace
that
is
ministered
by
vs
vnto
the
glory
of
the
same
Lord
,
and
declaration
of
your
prompt
minde
.
18
Barnabas
is
the
party
that
he
speakes
of
Act.
11.
30.
whose
praise
was
in
preaching
of
the
Gospell
.
For
not
onely
the
history
,
but
the
preaching
of
the
Gospell
,
is
called
the
gospell
,
Rom.
2.
16.
Gal.
3.
1.
because
it
is
a
meanes
to
make
them
giue
more
liberally
,
when
they
see
that
such
are
the
collectours
as
will
certenly
deliuer
it
to
the
parties
to
whome
it
is
giuen
:
therefore
he
meaneth
these
excellent
men
.
And
to
the
ende
that
they
might
not
doubt
of
the
deliuery
of
that
which
was
giuen
,
he
tels
then
that
those
shall
go
with
it
whom
they
themselues
shall
appoint
,
1.
16.
3.
Diuers
will
not
giue
,
though
they
be
neuer
so
faithfull
which
are
appointed
the
distributers
of
it
;
they
are
wont
to
alleadge
that
they
will
giue
it
themselues
where
they
thinke
meete
.
But
if
euery
man
should
doe
so
,
what
a
confusion
would
there
be
?
And
we
see
how
the
poore
are
forced
to
steale
,
and
to
beg
,
when
euery
one
that
should
giue
is
left
in
this
manner
to
his
owne
deuotion
.
For
this
is
a
true
saying
,
that
which
all
men
regard
,
no
man
regardes
.
But
when
there
be
parties
appointed
fit
for
the
purpose
,
then
the
poore
shall
be
regarded
.
Men
are
wont
to
alleadge
,
that
they
meane
to
giue
more
then
all
the
world
shall
be
acquainted
withall
:
but
indeede
the
truth
is
,
that
none
giue
lesse
priuately
then
those
that
draw
backe
in
a
publique
collection
.
The
thing
which
Christ
reprooueth
Matth.
6.
is
,
when
men
giue
priuately
to
be
seene
of
men
they
will
doe
it
in
such
manner
as
all
the
world
must
know
it
:
such
boasting
in
deede
is
like
the
cackling
of
an
henne
,
who
when
shee
hath
laide
an
egge
euery
bodie
must
know
what
a
worthie
act
shee
hath
done
.
But
otherwise
for
a
man
to
giue
as
his
neighbours
doe
,
in
a
publike
collection
vpon
a
publike
agreement
,
this
is
not
to
blow
a
trumpet
before
him
when
he
giueth
his
almes
:
and
if
he
meanes
to
giue
any
further
reliefe
priuately
,
he
may
doe
it
as
closely
and
as
secretly
as
he
doth
desire
.
Christ
doth
not
condemne
,
but
he
doth
greatly
allow
the
fact
of
the
poore
widow
that
in
a
publike
collection
shewed
her
forwardnes
,
in
giuing
as
others
did
publikely
,
and
more
franckly
(
considering
her
poore
estate
)
then
any
of
the
rest
.
19
He
,
the
ambassadour
I
meane
,
that
was
to
goe
with
the
money
,
was
not
onely
commended
for
preaching
,
but
he
was
accounted
wise
and
faithfull
,
and
therefore
fit
for
this
present
busines
.
As
much
therefore
as
they
did
detract
from
this
busines
and
ministration
,
so
much
did
they
detract
from
the
glorie
of
God
,
and
from
the
declaration
of
their
readie
minde
that
was
sought
therein
.
For
according
to
the
greatnes
of
those
which
were
to
goe
vpon
that
ambassage
,
they
might
well
gather
of
the
greatnes
of
the
matter
that
was
to
be
dealt
in
,
and
of
that
great
desire
they
had
to
haue
the
ambassage
to
take
place
,
Numb.
22.
15.
This
wisdom
in
appointing
such
excellent
men
,
as
it
is
to
be
followed
in
many
things
,
so
is
it
to
be
followed
when
men
make
their
Wills
.
For
let
men
giue
neuer
so
large
legacies
,
yet
if
there
be
failing
in
the
execution
,
all
comes
to
nothing
.
The
children
which
are
to
be
fatherlesse
,
commonly
are
left
to
the
curtesie
of
those
which
haue
iittle
affection
to
them
,
but
to
that
which
they
haue
:
&
haue
by
vertue
of
their
executorship
most
knowledge
and
oppertunity
to
spoile
them
,
ovem
lupo
,
or
it
may
be
saide
of
them
that
they
commit
the
geese
to
the
keeping
of
the
foxe
.
By
marking
throughly
whether
men
deale
iustly
and
truely
in
their
affaires
,
they
shall
knowe
whether
they
be
meete
men
to
be
their
executors
.
20
Avoiding
this
,
that
no
man
should
blame
vs
in
this
aboundance
that
is
ministered
by
vs
.
21
Prouiding
for
honest
things
,
not
onely
before
the
Lord
,
but
also
before
men
.
What
his
meaning
is
,
we
may
see
1.
Cor.
16.
3.
for
there
he
saith
,
whome
soeuer
ye
shall
allow
by
letters
,
them
will
I
send
to
bring
your
liberalitie
to
Ierusalem
.
The
Apostle
himselfe
was
desired
to
carry
this
money
,
but
he
would
not
be
alone
in
this
busines
:
but
he
would
haue
witnesses
that
the
money
was
faithfully
bestowed
.
He
which
refuseth
to
offer
himselfe
to
triall
in
such
a
matter
,
may
well
be
suspected
.
It
is
but
a
vaine
thing
to
say
god
knowes
my
heart
,
when
I
may
make
my
truth
and
simplicity
known
also
vnto
men
.
When
men
haue
any
authority
ouer
those
to
whome
they
are
to
approoue
themselues
,
then
they
are
wont
to
disdaine
to
approue
their
doings
vnto
their
consciences
.
But
if
Paul
that
had
the
authority
of
an
Apostle
,
might
stand
vpon
his
own
bare
credit
for
the
faithfull
deliuery
of
that
he
was
betrusted
withall
,
better
then
any
man
in
the
world
how
dare
any
than
that
may
a
thousand
times
be
rather
suspected
then
the
Apostle
,
stand
so
vpon
their
own
bare
word
,
that
no
man
may
be
so
bold
as
to
say
vnto
them
,
how
haue
you
bestowed
the
mony
that
you
were
betrusted
withall
.
We
are
to
consider
of
this
the
rather
,
because
thorough
the
goodnes
of
God
,
we
are
towards
a
reasonable
order
for
prouiding
for
the
poore
.
If
those
that
haue
the
mony
in
their
handes
doe
not
from
time
to
time
very
carefully
,
as
much
as
they
may
,
approoue
themselues
to
the
consciences
of
those
whose
money
they
haue
receiued
,
it
is
to
be
feared
,
that
in
a
little
time
all
will
come
to
nothing
:
and
therefore
this
is
one
of
the
things
that
must
as
strictly
be
obserued
,
as
any
other
thing
whatsoeuer
that
belongeth
to
this
busines
.
And
therefore
I
beseech
those
in
the
feare
of
God
,
that
haue
and
are
to
haue
the
mony
that
is
gathered
in
their
handes
,
as
they
loue
their
owne
credit
,
and
as
they
delight
that
men
should
be
encouraged
to
the
dutie
of
giuing
,
that
the
poore
Saints
of
God
may
be
relieued
,
that
they
would
cause
their
simplicitie
this
waies
to
be
so
seen
,
that
he
that
runneth
may
read
it
,
as
the
Prophet
speaketh
.
Men
can
not
be
too
carefull
of
this
dutie
:
and
therefore
if
they
did
cause
to
be
drawne
in
a
table
what
euery
man
doth
giue
,
&
what
euery
poore
man
receiueth
,
and
caused
euery
such
table
to
be
set
vpon
euery
church
dore
throughout
the
town
,
it
were
a
very
simple
and
syncere
and
commendable
order
.
The
keeping
of
some
ouerplus
in
their
hands
to
relieue
according
as
extraordinarie
occasion
shall
fall
out
,
wil
marre
all
,
except
the
people
whose
money
it
is
doe
like
of
this
order
,
and
see
as
plainly
how
this
ouerplus
is
bestowed
as
well
as
the
other
that
is
ordinarily
bestowed
.
All
executors
may
learne
a
good
lesson
from
hence
:
they
thinke
they
are
not
bound
to
pay
any
legacies
,
except
men
aske
it
them
:
notwithstanding
it
falleth
out
many
times
,
that
men
know
not
whether
they
haue
any
thing
giuen
them
or
no
:
or
it
may
be
they
knowe
not
the
time
when
it
is
due
.
And
all
that
haue
to
deale
with
receiuing
of
money
,
haue
here
a
notable
example
giuen
them
by
the
Apostle
.
Men
are
woont
to
flie
to
the
report
of
such
,
as
either
know
not
their
doings
,
or
els
will
not
speake
rightly
of
them
.
But
the
Apostle
prouided
that
no
man
might
thinke
otherwise
then
well
of
him
.
He
had
before
his
eyes
continually
the
comming
of
Christ
,
which
caused
him
to
haue
a
cleare
conscience
both
towards
God
and
towardes
men
,
Act.
24.
vers.
16.
22
And
we
haue
sent
with
them
our
brother
,
whome
we
haue
oftentimes
prooued
to
be
diligent
in
many
things
:
but
now
much
more
diligent
,
for
the
great
confidence
I
haue
in
you
.
It
is
as
we
haue
heard
,
to
great
purpose
,
to
know
who
be
the
parties
which
shall
distribute
that
which
is
giuen
:
for
it
will
incourage
men
the
rather
to
giue
.
If
men
shall
distribute
it
at
leisure
they
knowe
not
when
,
this
will
cause
men
to
haue
little
minde
to
giue
.
He
must
therefore
be
quick
and
round
and
readie
in
his
office
that
is
this
waies
to
be
imployed
.
Men
had
neede
to
giue
good
attendance
vpon
those
that
are
to
giue
,
or
els
their
affection
will
coole
quickly
:
and
the
poore
that
should
haue
that
which
is
giuen
,
can
not
forbeare
it
any
long
time
.
So
that
the
diligence
the
Apostle
speaketh
of
we
see
is
very
necessarie
.
And
he
doth
put
them
in
good
hope
of
the
partie
whome
he
doth
commmend
,
because
he
had
experience
of
his
diligence
in
the
like
affaires
:
and
he
doth
assure
them
that
they
may
now
much
more
looke
for
the
like
diligence
,
because
of
that
forwardnes
that
he
did
not
doubt
to
be
in
them
.
For
seeing
he
was
diligent
when
he
had
to
doe
with
a
backward
people
,
he
knew
that
it
would
doe
him
good
to
be
diligent
when
he
should
haue
to
doe
with
such
a
forward
people
.
Men
commonly
appoint
such
collectours
for
the
poore
as
are
of
some
pretie
wealth
;
but
to
appoint
such
as
will
stay
the
dealings
of
their
owne
priuate
affaires
to
attend
vpon
this
publike
worke
,
that
will
inquire
who
be
sicke
,
or
who
haue
more
speciall
neede
,
and
that
will
euery
manner
of
way
bestirre
themselues
in
this
worke
,
this
is
the
thing
that
is
not
once
thought
vpon
.
23
Whether
any
doe
inquire
of
Titus
,
he
is
my
fellow
and
helper
to
you
ward
:
or
of
our
brethren
,
they
are
messengers
of
the
Churches
,
and
of
the
glorie
of
Christ
.
24
Wherefore
shew
towards
them
,
and
before
the
Churches
the
proofe
of
your
loue
,
and
of
the
reioycing
that
we
haue
of
you
.
That
which
the
Apostle
did
speake
before
of
those
three
excellent
men
in
a
large
manner
,
adding
other
matters
in
the
bringing
of
them
in
.
Now
to
the
end
that
they
might
the
rather
be
mooued
with
their
excellencie
,
he
speakes
of
them
altogether
without
the
mingling
of
any
other
matter
in
the
speaking
of
them
,
that
their
minde
might
not
be
distracted
;
but
that
it
might
wholly
be
taken
vp
with
thinking
of
them
.
Concerning
Titus
,
he
reports
of
him
that
he
was
his
fellow
and
helper
,
and
that
to
them
ward
.
They
were
yoked
together
as
it
were
in
one
and
in
the
self
same
work
.
If
therefore
they
made
any
reckoning
of
the
Apostle
himselfe
,
then
they
must
needs
thinke
well
of
Titus
,
whome
the
Apostle
made
choice
of
to
be
his
companion
in
so
great
a
worke
.
And
he
working
in
the
worke
of
the
ministerie
amongst
themselues
,
they
neede
no
other
witnesses
to
approoue
of
him
but
themselues
:
for
he
was
the
Apostles
fellowe
and
helper
to
them
ward
.
As
for
the
other
brethren
,
they
are
the
messengers
not
of
particular
men
,
but
of
whole
Churches
.
If
therefore
the
testimonie
of
the
churches
be
of
account
with
them
,
they
must
then
regard
that
testimonie
that
is
giuen
vnto
them
.
24
He
doth
therfore
infer
this
vpon
his
former
speach
,
namely
that
that
which
is
done
before
them
,
is
done
before
al
the
churches
.
They
were
to
the
churches
as
committies
be
to
the
Parliament
house
.
The
whole
ordering
of
the
matter
was
committed
to
their
fidelitie
.
If
in
the
mouth
of
two
or
three
witnesses
euery
word
should
stand
,
how
much
more
ought
it
to
stand
in
the
testimonie
of
whole
churches
.
The
churches
are
of
the
counsell
of
Christ
,
Ioh.
15.
15.
and
we
know
that
a
messenger
comming
from
any
one
of
the
Counsell
is
greatly
to
be
accounted
of
,
but
comming
from
the
whole
bodie
of
the
Counsell
he
is
much
more
to
be
esteemed
.
He
would
haue
them
therefore
to
consider
,
that
in
these
messengers
they
had
to
doe
with
all
the
churches
:
and
when
they
were
before
them
,
they
were
before
all
the
Churches
,
who
looked
vpon
to
giue
testimonie
how
they
stood
affected
to
the
relieuing
of
the
poore
Saints
of
Ierusalem
.
To
this
end
he
maketh
mention
of
the
glorie
of
Christ
:
for
if
one
man
be
the
image
and
glorie
of
God
;
if
the
Lord
will
haue
his
glorie
shine
forth
in
the
preheminence
of
any
one
Christian
,
how
much
more
is
his
glorie
represented
vnto
vs
in
the
ambassadours
of
whol
churches
,
1.
Cor.
11.
7.
When
any
one
of
the
poore
members
of
Christ
are
offered
vnto
vs
,
Christ
himselfe
presents
himselfe
then
vnto
vs
,
as
Math.
25.
But
here
he
presented
himselfe
after
a
more
glorious
manner
.
The
Lord
doth
as
it
were
glorie
in
his
faithfull
seruants
.
Hast
thou
considered
my
seruant
Iob
,
saith
the
Lord
vnto
satan
,
Iob.
1.
Such
excellent
men
are
those
that
are
here
mentioned
.
They
were
such
as
would
glorifie
Christ
for
any
good
worke
that
they
saw
in
any
of
his
seruants
.
CHAP.
9.
1
For
as
touching
the
ministring
to
the
Saints
,
it
is
superfluous
for
me
to
write
vnto
you
.
2
For
I
know
your
readines
of
minde
,
whereof
I
boast
my selfe
of
you
vnto
them
of
Macedonia
,
and
say
,
that
Achaia
was
prepared
a
yeere
ago
,
and
your
zeale
hath
prouoked
many
.
The
vse
of
writing
is
to
certifie
the
partie
to
whome
he
doth
write
,
of
that
wherof
he
is
either
ignorant
,
or
els
had
neede
to
be
stirred
vp
vnto
:
but
in
neither
of
these
respects
was
there
any
cause
wherefore
he
should
write
to
the
Corinthians
:
therfore
he
saith
touching
the
ministring
to
the
Saints
that
it
was
superfluous
for
him
to
write
vnto
them
,
yet
because
he
had
giuen
forth
euery
where
to
other
churches
how
forward
the
Corinthians
were
;
and
by
boasting
thus
of
them
he
had
as
it
were
entred
into
bonds
for
their
forwardnes
.
In
this
respect
it
was
meete
that
he
should
put
them
in
minde
of
this
matter
.
He
vseth
a
certaine
kinde
of
speach
called
praeteritio
:
for
he
saith
,
that
it
is
superfluous
for
him
to
write
,
and
yet
he
writeth
.
His
meaning
is
,
that
it
was
superfluous
to
stand
long
vpon
this
matter
in
writing
.
He
doth
graunt
that
they
were
readie
enough
of
their
owne
accord
,
and
neede
not
to
be
stirred
vp
by
writing
;
yet
because
he
had
boasted
so
confidently
of
them
,
and
did
thereby
as
it
were
enter
into
bonds
in
their
behalfe
;
in
this
respect
he
dealeth
as
one
that
is
entred
into
bonds
for
another
.
And
in
such
a
case
though
a
man
thinks
well
of
the
partie
for
whome
he
is
bound
,
and
doubts
not
but
that
he
will
pay
the
debt
,
yet
because
the
forgetting
of
such
a
matter
would
be
exceeding
dangerous
to
the
partie
himselfe
,
and
to
the
partie
that
was
bound
for
him
:
the
consideration
of
the
greatnes
of
the
daunger
,
will
cause
him
to
put
the
partie
in
minde
of
the
debt
,
though
otherwise
he
would
say
nothing
.
He
calls
the
gift
of
the
Corinths
a
ministring
to
the
Saints
,
giuing
them
thereby
to
vnderstand
,
that
they
are
but
stewards
to
bestow
the
riches
of
God
that
he
hath
betrusted
them
withall
,
1.
Pet.
4.
10.
The
Lord
had
giuen
him
his
riches
as
it
were
by
a
letter
of
administration
,
to
giue
where
neede
was
.
2
Least
the
Corinthians
should
thinke
much
of
the
commendation
that
he
gaue
of
the
Macedonians
,
as
if
he
had
made
the
Corinthians
no
bodie
in
respect
of
them
:
or
as
if
he
had
discredited
them
vnto
those
of
Macedonia
,
he
telleth
them
that
he
was
so
farre
from
it
,
that
he
did
boast
of
them
vnto
those
of
Macedonia
.
And
as
he
took
an
occasion
to
stirre
vp
the
Corinths
by
the
example
of
the
Macedonians
,
so
did
he
in
like
manner
stirre
vp
the
Macedonians
by
the
forwardnes
of
the
Corinthians
.
Corinthum
was
in
Achaia
.
The
Apostle
would
not
haue
spoken
so
of
them
,
except
he
had
seene
some
good
forwardnes
in
them
.
Companie
makes
euen
a
dull
beast
to
goe
faster
:
and
therefore
the
Apostle
is
much
in
prouoking
by
examples
.
And
here
we
see
how
wisely
the
Apostle
dealeth
with
the
churches
of
God
.
We
see
in
both
these
epistles
how
plainly
he
doth
reprooue
the
Corinthians
,
and
yet
when
he
speakes
to
the
Macedonians
of
them
,
he
saith
that
Achaia
was
prepared
a
yeare
agoe
:
so
that
as
he
commended
the
Macedonians
to
the
Corinthians
for
that
they
had
alreadie
done
,
so
doth
he
commend
the
Corinths
for
that
they
were
prepared
for
to
doe
.
And
here
we
may
see
the
right
manner
of
dealing
with
the
churches
of
God
.
When
we
are
to
deale
with
themselues
,
we
are
to
open
vnto
them
their
wants
most
faithfully
:
but
when
we
are
to
speake
to
others
of
them
,
we
are
then
to
commend
that
that
is
good
in
them
.
To
encourage
Titus
that
was
to
goe
amongst
the
Corinthians
,
he
speakes
reuerently
of
them
.
If
,
saith
the
Apostle
,
I
haue
boasted
anything
to
Titus
of
you
,
I
haue
not
beene
ashamed
:
for
our
boasting
was
true
.
But
when
he
dealeth
with
themselues
,
howsoeuer
he
giues
God
thanks
for
that
good
that
was
amongst
them
,
yet
doth
he
plainly
admonish
them
,
2.
Cor.
7.
14.
We
see
how
the
Apostle
doth
mooue
by
the
example
of
others
:
and
therefore
when
we
haue
an
example
of
strangers
that
dwell
in
our
owne
kingdome
,
we
are
very
bad
schollers
if
we
learne
nothing
by
them
:
their
poore
are
well
set
a
worke
,
none
of
them
goeth
a
begging
:
they
goe
sweete
and
cleane
,
so
that
they
may
be
admitted
into
any
honest
companie
.
3
Now
I
haue
sent
the
brethren
,
least
our
reioycing
ouer
you
should
be
in
vaine
in
this
behalfe
,
that
ye
as
I
haue
saide
be
readie
.
4
Least
if
they
of
Macedonia
come
with
me
,
and
find
you
vnprepared
:
we
,
(
I
need
not
to
say
you
)
should
be
ashamed
in
this
my
constant
boasting
.
5
Wherefore
I
thought
it
necessarie
to
exhort
the
brethren
to
come
before
vnto
you
,
and
to
finish
your
benevolence
appointed
before
,
that
it
might
be
readie
and
come
as
of
benenolence
,
and
not
of
sparing
.
3
Before
we
heard
what
hope
he
had
of
them
,
now
he
doth
ioyne
a
godly
feare
to
this
his
hope
:
res
est
solliciti
plenatimoris
amor
.
Howsoeuer
the
suspition
and
feare
that
is
voide
of
loue
,
is
condemned
in
the
scripture
,
2.
Sam.
10.
3.
yet
that
ielousie
that
is
ioyned
with
loue
,
and
that
doth
stirre
vs
vp
to
dutie
and
watchfulnes
ouer
those
towards
whome
we
carrie
this
godly
ielousie
,
is
greatly
commended
in
the
scripture
,
2.
Corinth.
11.
2.
Iob
1.
5.
It
may
be
,
saith
Iob
,
that
my
sonnes
haue
sinned
.
Shame
we
know
is
a
casting
downe
of
the
minde
,
and
leaueth
it
voide
of
all
comfort
to
support
it selfe
withall
.
The
feare
of
this
shame
made
Ezra
rather
choose
to
hazard
life
and
goods
and
all
that
he
had
,
rather
then
he
would
bring
vpon
himselfe
this
shame
,
Ezr.
9.
22.
This
shame
caused
him
that
he
would
not
aske
any
helpe
of
the
King
to
whome
before
he
had
saide
,
The
hand
of
our
good
Goa
shall
be
vpon
vs
without
any
such
helpe
from
man
.
To
preuent
therefore
this
so
vncomfortable
a
thing
,
he
thought
it
good
to
send
the
brethren
before-hande
to
prepare
them
,
least
that
those
of
Macedonia
finding
them
vnprepared
they
should
be
ashamed
.
6
This
yet
remember
,
that
he
which
soweth
sparingly
shall
reape
also
sparingly
,
and
he
which
soweth
liberally
shall
reape
also
liberally
.
7
As
euery
man
wisheth
in
his
heart
,
so
let
him
giue
,
not
grudgingly
,
or
of
necessitie
,
for
God
loueth
a
chearefull
giuer
.
6
To
mooue
them
the
rather
vnto
liberalitie
,
he
doth
liken
it
vnto
sowing
,
and
he
tells
them
that
as
the
husband
doth
not
thinke
that
his
seede
is
lost
when
he
doth
scatter
it
into
the
ground
,
but
that
he
shall
gaine
greatly
by
it
:
and
therefore
he
will
not
sow
sparingly
,
least
he
should
haue
but
a
thinne
haruest
,
but
he
will
sow
as
much
as
he
is
able
that
he
may
reape
accordingly
.
He
telleth
them
that
the
case
so
standeth
in
giuing
.
The
hope
that
the
husbandman
hath
of
his
haruest
causeth
him
to
breake
vp
his
ground
to
fallow
it
,
and
to
twy
fallow
it
,
and
to
sow
it
,
and
to
harrow
it
:
and
all
this
paines
is
taken
in
hope
of
a
good
haruest
:
for
haruest
is
that
that
promiseth
great
ioy
vnto
them
:
in
so
much
that
that
great
ioy
that
is
brought
vnto
vs
by
Christ
Iesus
,
is
likened
to
the
ioy
in
haruest
,
Esai
9.
3.
7
He
telleth
them
in
what
manner
they
should
giue
,
as
a
man
wisheth
in
his
heart
.
A
man
must
not
tarrie
till
the
time
of
collection
doth
come
,
and
then
to
giue
as
shall
come
into
his
minde
:
but
as
in
all
other
duties
,
so
in
this
he
must
purpose
before
hande
what
he
meaneth
to
doe
:
Dum
in
dubio
est
animus
paulo
huc
atque
illuc
impellitur
:
and
therefore
men
are
willed
with
purpose
of
heart
to
cleane
vnto
God
,
Act.
11.
23.
And
therefore
we
read
that
Daniel
determined
before
he
came
to
the
triall
what
he
meant
to
doe
,
Dan.
1.
8.
He
would
not
haue
them
giue
as
of
necessitie
,
his
meaning
is
not
but
that
we
should
inioyne
our selues
of
necessitie
to
serue
God
,
as
in
all
other
dutie
,
so
in
this
.
And
because
we
haue
a
naughtie
nature
that
is
against
all
dutie
,
therefore
ought
we
to
offer
violence
and
to
force
our selues
to
doe
well
.
But
when
a
man
shall
giue
by
reason
of
that
opinion
that
his
neighbours
would
otherwise
haue
of
him
,
desiring
in
the
meane
time
to
haue
spared
it
,
if
by
any
meanes
this
might
haue
stoode
with
the
sauing
of
his
credit
:
to
giue
of
necessitie
in
this
manner
is
that
that
is
here
condemned
:
he
mooueth
vs
therefore
to
chearefulnes
in
giuing
,
by
telling
vs
that
God
loueth
a
chearefull
giuer
.
The
loue
of
God
is
so
comfortable
a
thing
,
that
it
is
able
to
sweeten
the
most
sowre
receipts
of
affliction
:
and
therefore
the
Apostle
tells
men
that
they
should
hold
themselues
very
wel
contented
with
affliction
,
because
it
is
an
argument
of
his
loue
.
Whome
God
doth
once
loue
he
doth
alwaies
loue
:
and
therefore
his
vnchangeable
decree
is
described
by
louing
of
Iacob
,
Rom.
9.
The
ende
of
giuing
is
to
cheare
the
parties
to
whome
we
doe
giue
:
when
a
man
therefore
shall
giue
a
thing
in
such
maner
,
as
if
he
thought
the
partie
to
whom
he
doth
giue
vnworthie
of
it
,
then
the
end
of
giuing
is
not
obserued
.
When
men
shall
giue
a
gift
with
their
hand
,
and
call
it
backe
againe
with
their
speach
or
countenance
,
this
takes
away
the
comfort
of
the
gift
:
gratia
ab
officio
quodmor
a
tardat
abest
.
He
that
is
vnder
,
may
soone
thinke
that
he
is
despised
and
accounted
a
burden
to
the
world
.
Men
therefore
should
giue
in
such
manner
as
all
such
thoughts
may
be
kept
from
them
.
When
men
haue
neuer
a
word
with
them
which
may
perswade
their
gestes
that
they
are
welcome
,
it
makes
their
cheere
a
great
deale
lesse
then
it
should
be
:
for
it
is
a
true
saying
,
that
welcome
and
the
signification
thereof
is
the
best
cheere
.
Howe
therefore
was
the
father
in
the
entertayning
of
his
sonne
,
he
brought
forth
the
robe
,
he
put
rings
on
his
fingers
,
he
caused
a
fat
calfe
to
be
killed
,
come
saith
he
let
vs
eate
and
be
merry
.
It
is
reported
of
a
mercifull
man
that
he
was
wont
to
say
to
the
parties
to
whome
he
gaue
any
thing
,
I
am
as
willing
to
giue
it
as
any
man
is
to
take
it
.
How
cheereful
was
Lidia
in
entertayning
of
the
Apostle
:
If
saith
shee
,
you
thinke
that
I
am
faithfull
to
the
Lord
,
then
come
into
my
house
and
make
account
that
I
make
reckoning
of
the
company
of
the
seruants
of
god
.
Thus
shee
constrained
them
to
eate
of
her
meat
,
Act.
16.
15.
How
comfortably
did
Abraham
entertaine
his
gests
,
he
did
runne
to
meete
them
,
that
they
might
see
how
welcome
they
should
be
vnto
him
,
though
he
knew
them
not
,
and
therefore
could
looke
for
no
benefit
from
them
.
The
Lord
would
make
Abraham
a
patterne
of
this
cheerefulnesse
:
and
therefore
though
the
angels
which
he
sent
vnto
him
,
stood
not
in
any
neede
of
his
meate
:
yet
to
take
a
triall
what
comfortable
entertaynment
he
would
giue
vnto
them
,
he
offers
them
vnto
him
in
such
a
manner
as
if
they
had
stood
in
neede
of
his
entertainment
.
So
in
like
manner
the
Lord
could
giue
euery
man
enough
to
liue
of
himselfe
if
pleased
him
and
that
with
as
little
cost
or
trouble
to
him
,
as
if
he
gaue
him
nothing
.
But
because
his
meaning
is
to
take
a
triall
how
well
and
louingly
men
will
bestowe
their
goodes
:
he
doth
therefore
offer
his
seruants
in
their
wants
vnto
them
Abraham
considered
that
these
men
were
weary
in
their
iourney
,
that
their
feete
were
weary
with
their
trauell
,
especially
trauelling
in
the
heate
of
the
day
,
Gen.
18.
1.
7.
To
refresh
them
that
waies
he
offers
them
water
for
their
feete
,
and
a
coole
feare
to
sit
in
vnder
a
greene
tree
that
they
might
rest
themselues
:
and
because
he
saw
their
hearts
needed
to
be
comforted
after
their
trauell
,
he
tels
them
that
they
shall
haue
a
little
bread
to
comfort
them
that
waies
.
His
meaning
was
to
make
them
good
cheere
,
but
least
that
the
feare
of
putting
him
to
too
much
cost
should
stay
them
from
comming
in
vnto
him
as
it
staied
Dauid
from
going
to
Absolon
,
2.
Sam.
13.
25.
He
therefore
onely
maketh
mention
of
a
little
bread
:
and
he
doth
reason
with
them
from
the
prouidence
of
God
,
that
God
his
meaning
was
that
they
should
come
into
his
house
,
and
therefore
he
gaue
them
occasion
to
come
that
waies
.
We
see
how
courteously
he
behaued
himselfe
towardes
them
as
if
he
had
beene
beholding
to
them
and
not
they
to
him
for
comming
into
his
house
.
It
is
a
rare
thing
not
to
be
somwhat
insolent
,
and
to
thinke
that
they
may
somwhat
ouer
looke
the
parties
to
whome
they
haue
giuen
entertainment
disdaining
in
the
meane
time
to
take
the
like
entertainment
at
their
handes
vpon
the
like
occasion
.
Nowithstanding
the
Apostle
would
haue
it
to
be
made
mutuall
and
so
consequently
cherefull
cheerfull
,
1.
Pet.
4.
9.
For
it
taketh
libertie
away
from
a
man
when
he
hath
to
deale
with
those
which
are
otherwise
his
equalls
,
if
there
be
refusall
to
haue
the
entertainment
mutuall
.
Abraham
makes
mention
to
his
gests
onely
of
a
little
bread
,
but
he
goeth
in
to
his
wife
and
wills
her
to
make
ready
with
all
the
speed
that
might
be
fiue
cakes
,
and
he
caused
butter
,
and
milke
,
and
veale
to
be
brought
in
before
them
:
he
would
not
say
to
his
guests
you
fare
not
so
wel
euery
day
at
home
;
but
he
makes
little
of
that
which
he
set
before
them
:
he
standes
by
them
to
beare
them
company
,
for
it
appeares
he
had
dined
before
they
came
.
This
cherfulnesse
is
highly
commended
by
Christ
Iefus
,
and
is
more
regarded
then
the
meate
it selfe
,
Luke
,
7.
44.
For
though
the
Pharise
set
meate
before
Christ
,
yet
because
he
vsed
no
cheerefulnesse
in
entertaining
of
him
:
he
therefore
magnifieth
the
poore
woman
before
him
&
saith
,
I
entred
into
thy
house
and
thou
gauest
me
no
water
for
my
feete
,
thou
gauest
me
no
kisse
,
thou
didst
not
annoint
my
head
with
oyle
as
shee
hath
done
.
Thus
we
see
howe
and
why
the
Lord
loueth
a
cheerefull
giuer
,
and
that
if
we
will
haue
assurance
that
God
doth
loue
vs
,
which
loue
of
his
is
the
cause
of
all
the
benefits
which
we
receiue
from
him
,
then
may
we
giue
cherefully
.
8
And
God
is
able
to
make
all
grace
to
abound
towards
you
,
that
you
alwaies
hauing
all
sufficiency
in
all
things
,
may
abound
in
euery
good
worke
.
The
cause
of
the
vncheerefulnesse
in
the
giuer
,
is
because
he
feareth
himselfe
should
want
;
the
Apostle
tels
them
that
God
is
of
tha
power
,
that
they
neede
not
feare
any
such
matter
,
but
that
they
shal
haue
enough
both
for
themselues
and
others
.
The
cause
of
all
error
is
because
men
doe
not
beleeue
the
scripture
,
nor
the
power
of
God
,
as
Christ
telleth
the
Saduces
:
he
doth
first
therefore
commend
the
power
of
God
vnto
them
,
and
afterward
the
scriptures
.
The
principall
proppe
that
Abraham
had
to
vphold
his
faith
,
was
to
perswade
himselfe
,
that
he
which
promised
was
able
also
to
performe
.
In
all
the
articles
of
our
faith
,
it
is
most
necessarie
that
we
should
be
perswaded
of
the
power
of
God
,
for
how
shal
we
beleeue
that
God
made
heauen
and
earth
,
that
Christ
was
borne
of
a
virgin
,
but
by
beleuing
that
the
power
of
the
highest
did
ouershadow
her
:
the
like
may
be
said
of
all
the
other
articles
of
our
faith
.
We
hauing
therefore
the
same
word
of
god
to
warrant
that
which
the
Apostle
here
speaketh
of
;
why
should
we
not
beleeue
the
one
as
well
as
the
other
.
The
mening
of
the
Apostle
is
not
to
reason
onely
from
the
power
of
god
as
the
Papists
doe
when
they
would
make
vs
beleeue
that
the
bread
in
the
sacrament
is
turned
into
the
body
of
Christ
,
because
god
is
able
to
make
it
so
,
for
Christ
could
haue
turned
stones
into
bread
as
Satan
would
haue
had
him
to
haue
done
,
but
he
would
not
do
it
:
so
that
although
it
be
a
good
argument
to
reason
from
the
power
of
god
,
when
we
are
already
certified
of
his
willingnes
in
the
thing
,
yet
when
we
cannot
be
perswaded
of
his
willingnes
in
a
thing
,
it
is
in
vaine
to
speake
of
his
power
.
The
scripture
telleth
vs
that
it
is
not
the
will
of
god
,
to
haue
his
body
to
be
made
of
a
peece
of
bread
that
the
heauens
must
hold
him
vntill
his
second
comming
.
The
word
of
god
telleth
vs
,
that
all
the
miracles
that
Christ
wrought
,
they
were
apparent
to
the
outward
senses
of
men
,
in
so
much
that
they
were
astonished
,
and
said
we
neuer
sawe
the
like
in
Israel
.
In
that
therefore
there
is
no
such
thing
sene
in
the
sacrament
,
it
is
plaine
that
there
is
no
transubstantiation
;
but
in
a
thousand
places
we
are
taught
that
god
will
aboundantly
recompence
the
liberall
person
.
We
see
therefore
that
the
reason
of
the
Apostle
is
good
,
although
the
reasons
of
the
Popish
Church
be
not
good
:
the
Lord
is
able
to
fill
them
will
all
sufficiency
,
for
he
is
called
the
god
of
all
sufficient
.
By
sufficiency
he
doth
not
meane
that
they
shall
haue
that
which
is
sufficient
for
their
own
vse
,
which
notwithstanding
is
a
great
mercie
of
God
to
soule
and
bodie
.
For
we
see
how
many
torment
themselues
that
haue
not
a
contented
minde
:
they
are
neuer
satisfied
,
for
he
that
loueth
siluer
shall
neuer
be
satisfied
with
siluer
,
as
Ecclesiastes
saith
,
neither
shall
such
haue
any
vse
of
that
they
haue
,
Ecclesiastes
5.
9.
On
the
other
side
,
he
whose
heart
God
filleth
with
sufficiencie
,
hath
as
much
ioy
continually
as
any
other
man
hath
,
for
that
little
time
he
is
at
a
feast
,
Prov.
15.
15.
For
the
Lord
therefore
to
giue
vs
a
contented
minde
,
is
a
great
benefit
euen
in
respect
of
our
owne
priuate
vse
.
But
the
sufficiencie
that
is
here
spoken
of
is
also
to
giue
to
others
,
as
appeares
by
the
latter
part
of
the
verse
,
by
which
words
we
may
also
see
to
what
ende
we
should
vse
that
sufficiencie
that
the
Lord
hath
giuen
vs
,
namly
to
abound
in
euery
good
work
.
We
see
what
good
thoughts
be
in
the
hearts
of
the
seruants
of
God
,
when
God
giueth
them
aboundance
in
respect
of
the
thoughts
that
be
in
the
mindes
of
wicked
men
in
their
aboundance
.
Is
not
this
great
Babel
,
saith
Nabuchadnezzar
,
that
I
haue
built
,
Dan.
4.
27.
Hamon
bragged
that
he
was
promoted
aboue
the
princes
of
the
King
,
Ester
4.
11.
Soule
,
soule
,
take
thy
rest
,
saith
the
rich
man
,
Luk.
12.
19.
But
what
saith
Dauid
after
his
glorious
victories
,
what
an
indignitie
is
it
,
saith
he
,
that
I
should
dwell
in
an
house
of
Cedar
,
and
that
the
arke
of
God
should
remain
in
curtaines
,
2.
Sam.
7.
2.
Is
there
any
left
of
Sauls
house
,
saith
he
,
that
I
may
shew
kindnes
vnto
him
for
Ionathans
sake
,
2.
Sam.
9.
1.
He
sent
to
all
the
places
where
he
had
beene
entertained
,
2.
Sam.
30.
26.
We
must
not
bestow
a
litle
and
the
worst
of
our
goods
vpon
the
poore
and
vpon
good
vses
,
but
our
first
fruits
,
or
the
chiefe
of
our
goods
,
Prov.
3.
9.
Exod.
34.
26.
Gen.
4.
4.
the
fattest
must
be
bestowed
vpon
the
seruice
of
god
,
Malach.
3.
10.
Worldly
minded
men
that
are
onely
giuen
to
getting
,
when
they
should
entertaine
straungers
which
haue
occasion
to
come
to
towne
,
thinke
the
time
lost
that
is
spent
that
waies
,
and
that
such
matters
should
not
be
stoode
vpon
:
notwithstanding
the
Apostle
saith
,
giue
your selues
to
hospitalitie
,
Rom.
12.
13.
And
why
should
men
thinke
that
the
bestowing
of
time
about
the
well
vsing
of
their
goods
,
should
not
be
much
more
acceptable
vnto
God
,
then
the
getting
of
them
,
especially
seeing
the
Scripture
when
it
speaketh
of
the
getting
of
them
,
it
saith
.
vse
the
world
as
if
you
vsed
it
not
,
1.
Cor.
7.
But
when
it
speaks
of
the
well
imployment
of
them
it
saith
,
giue
your selues
thereunto
,
be
not
forgetful
of
it
,
Ebr.
13.
2.
9
As
it
is
written
,
He
hath
sparsed
abroad
,
and
hath
giuen
to
the
poore
:
his
beneuolence
remaineth
for
euer
.
The
Apostle
prooueth
the
truth
of
that
which
he
had
affirmed
in
the
former
verse
,
namely
that
those
which
giue
shall
haue
wherewithall
to
giue
still
.
He
doth
prooue
it
by
the
scripture
.
The
scripture
is
so
certen
a
thing
,
that
if
any
that
hath
liued
amongst
vs
,
with
whome
we
haue
beene
very
well
acquainted
,
should
rise
from
the
dead
,
and
tel
vs
from
the
experience
of
that
which
he
had
seene
,
that
vnmercifull
rich
men
are
tormented
in
fire
,
yet
should
we
beleeue
the
scripture
a
thousand
times
more
then
his
report
.
They
haue
the
writings
of
Moses
and
the
Puophets
,
saith
Christ
,
if
they
beleeue
not
them
,
neither
will
they
beleeue
though
one
rise
from
the
dead
,
Luk.
16.
The
Church
of
Rome
doth
goe
about
to
lesson
the
authoritie
of
this
argument
,
by
saying
that
if
any
make
a
question
about
the
meaning
of
any
place
of
Scripture
,
then
the
scripture
must
not
be
iudge
in
this
case
,
but
the
Church
.
But
we
read
in
the
4.
of
Matthew
,
that
when
Satan
abused
the
scripture
and
saide
,
It
is
written
,
He
shall
giue
his
angels
charge
ouer
thee
,
that
thou
dash
not
thy
foot
against
a
stone
,
that
Christ
did
not
flie
to
the
iudgement
of
any
other
,
but
makes
the
scripture
alone
of
it selfe
to
iustifie
and
to
vphold
it selfe
:
It
is
written
,
saith
he
,
thou
shalt
not
tempt
the
Lord
thy
God
.
He
that
giueth
to
the
poore
,
saith
Salomon
,
lendeth
vnto
the
Lord
.
The
Lord
giues
them
a
bill
of
his
hand
that
he
will
see
them
paide
with
advantage
.
And
it
is
a
straunge
case
that
men
will
beleeue
euery
meane
man
vpon
a
bill
of
his
hand
,
and
yet
the
Lord
as
if
he
were
a
bankerout
,
when
he
offers
his
bill
it
will
not
be
taken
.
The
blessings
that
the
Lord
hath
bestowed
already
vpon
the
rich
,
in
making
them
as
it
were
the
elder
brothers
should
make
them
to
be
good
to
their
yonger
brothers
.
But
this
because
it
is
blacke-worke
,
the
Lord
will
not
stand
vpon
it
:
&
because
in
any
case
he
would
haue
them
prouided
for
,
he
is
content
to
enter
into
bondes
,
and
to
become
surety
for
the
payment
thereof
.
The
poore
are
the
men
that
we
should
giue
vnto
:
for
howesoeuer
rich
friends
may
feast
one
another
sometimes
,
yet
our
vsuall
feasting
should
be
for
the
poore
,
Luk.
14.
12.
We
being
much
giuen
to
outward
things
,
because
bidding
of
the
poore
hath
not
so
much
shewe
nor
glorie
in
it
as
hath
the
bidding
of
the
rich
,
therefore
we
are
wont
to
delight
more
in
the
one
then
in
the
other
.
But
if
we
shall
consider
we
must
avoide
the
lust
of
the
flesh
,
the
lust
of
the
eye
,
and
the
pride
of
life
,
and
that
those
things
which
are
highly
accounted
of
amongst
men
,
are
abhominable
vnto
god
:
then
we
shall
be
of
another
minde
:
giue
strong
arinke
vnto
him
that
is
readie
to
perish
,
Prov.
31.
saith
Salomon
.
We
must
bid
the
poore
to
our
houses
notwithstandingour
collection
money
:
for
there
was
a
collection
in
Christ
his
time
,
Marke
,
12.
43.
And
yet
we
are
taught
that
we
should
bid
the
poore
,
the
blinde
,
and
the
lame
;
many
be
the
things
which
may
incourage
vs
vnto
this
duty
.
In
respect
of
God
,
he
liketh
best
of
those
duties
which
are
done
to
our
brethren
,
without
hauing
any
respect
vnto
our selues
,
when
they
are
done
with
a
single
eye
,
not
to
rebound
vpon
our selues
.
In
respect
also
of
the
poore
,
it
must
needes
be
more
comfortable
to
them
,
then
to
other
guestes
:
for
it
may
be
they
eate
not
one
good
meale
in
a
moneth
,
and
the
full
dispiseth
an
honycombe
,
but
to
the
hungry
man
euery
sowre
thing
is
sweete
.
It
will
helpe
men
also
against
that
disdaine
which
is
naturally
in
men
,
for
when
we
admit
them
to
eate
at
our
table
,
it
is
a
token
that
we
doe
not
disdaine
them
.
It
is
a
meanes
to
stirre
vp
our selues
otherwise
to
be
mercifull
vnto
them
:
for
when
we
see
nothing
but
plenty
,
when
we
heare
of
nothing
but
plentie
,
it
is
an
hard
matter
then
to
consider
of
the
estate
of
poore
men
:
but
when
we
see
them
,
and
talke
with
them
,
if
it
be
done
warily
without
vpbraiding
of
them
by
their
poore
estate
,
then
are
we
besides
feeding
of
them
,
otherwise
comfortable
vnto
them
,
for
because
they
were
not
brought
vp
as
we
haue
beene
,
they
cannot
tell
howe
to
apply
themselues
in
their
speech
vnto
vs
,
therefore
should
we
apply
our selues
vnto
them
.
We
must
consider
that
as
no
other
duty
,
so
is
not
this
pleasant
vnto
our
nature
,
but
when
Christ
commandeth
it
,
that
should
make
it
pleasant
:
If
we
would
consider
that
euery
duty
doth
consist
the
denying
of
our selues
,
then
we
shall
easily
see
that
this
pleaseth
God
better
then
the
beeing
in
more
delightfull
company
:
and
it
should
make
it
delightfull
,
when
we
consider
that
those
that
doe
thus
,
Christ
will
set
them
downe
at
his
table
,
he
good
himselfe
and
in
his
own
person
attend
vpon
them
,
Luk.
1237.
his
meaning
is
that
he
wil
giue
them
most
comfortable
entertainment
.
It
remaineth
now
to
speake
of
the
ende
,
for
the
which
this
testimony
of
scripture
was
especially
alleadged
by
the
Apostle
,
namely
to
assure
those
which
giue
,
that
they
shall
haue
wherewithall
to
giue
still
.
And
we
may
see
the
truth
of
this
,
as
it
were
by
a
demonstration
:
when
rich
men
be
much
in
bidding
one
another
,
it
asketh
great
expenses
,
for
they
looke
for
a
sumpteous
entertainment
being
accustomed
to
a
plentifull
diet
at
home
:
but
the
poore
beeing
acquainted
with
a
meane
diet
,
a
little
prouision
wil
content
them
:
so
that
by
this
meanes
,
besides
the
excesse
of
riot
which
is
wont
to
be
by
reason
of
the
great
variety
of
dishes
,
and
length
of
time
great
charges
are
also
preuented
.
When
men
bidde
their
rich
friendes
,
they
are
wont
to
set
out
their
wealth
&
their
port
with
plate
and
other
furniture
,
as
he
did
of
whome
we
reade
in
the
first
of
Hester
,
to
shewe
the
glory
of
his
kingdome
.
Al
these
thinges
be
avoided
by
bidding
of
the
poore
,
so
that
men
shall
be
able
to
bidde
them
still
,
that
their
benevolence
may
remaine
for
euer
:
neither
shal
they
onely
haue
wherewithall
to
giue
,
but
they
also
shall
haue
a
minde
&
a
good
will
to
giue
,
which
is
as
great
a
gift
as
a
man
can
wish
to
he
in
a
man
.
A
man
is
in
no
request
which
is
not
ready
to
binde
others
vnto
him
by
kindnesse
.
Kindnes
to
other
giftes
is
as
the
face
to
other
parts
of
the
bodie
:
This
kindnes
also
is
vnto
all
other
gifts
,
as
the
spirit
is
vnto
the
body
;
for
it
is
the
life
and
moouer
of
them
,
for
otherwise
they
be
as
dead
in
our selues
.
Onely
by
kindnes
are
they
conueyed
to
others
,
euen
iustice
it selfe
without
this
bountifulnesse
is
as
an
handsome
:
and
comely
body
is
that
hath
a
crabbed
face
vpon
it
;
euen
the
withered
vine
tree
is
more
regarded
then
is
thestately
oke
,
because
of
the
goodnesse
thereof
.
11
Also
he
that
findeth
seede
to
the
sower
,
will
minister
likewise
bread
for
food
,
and
multiply
your
seede
,
and
increase
the
fruits
of
your
beneuolence
.
12
That
on
all
partes
you
may
be
made
rich
vnto
all
liberallitie
,
which
causeth
through
vs
thanksgiuing
vnto
god
.
10
He
confirmes
his
former
speech
answering
an
obiection
;
for
it
might
be
obiected
that
there
is
not
the
like
reason
of
the
poore
,
that
their
is
of
the
feild
,
for
the
one
is
not
so
yeelding
as
is
the
other
:
he
telleth
vs
therefore
that
it
is
god
that
causeth
the
earth
to
be
thus
yeldable
:
&
we
hauing
the
promise
of
god
that
he
will
cause
that
to
be
as
yeeldable
vnto
vs
,
as
that
is
which
is
scattered
vpon
the
earth
,
is
as
mightie
&
as
willing
to
performe
it
the
one
way
as
the
other
.
Whether
we
vnderstand
the
speech
in
wishing
manner
,
that
God
will
minister
foode
,
or
whether
it
be
set
down
as
a
promise
,
it
is
not
materiall
:
for
we
must
pray
for
nothing
,
but
for
that
for
the
which
we
haue
a
promise
:
and
if
we
haue
a
promise
for
any
thing
,
we
may
be
bould
to
pray
for
it
,
and
we
are
sure
that
we
shall
haue
it
.
As
the
Lord
therefore
doth
giue
to
the
husbandman
that
soweth
his
ground
not
onely
that
which
is
sufficient
for
the
maintenance
of
his
family
,
but
he
giueth
him
also
seed
to
sow
his
ground
againe
,
&
so
doth
he
from
yeere
to
yeere
:
so
he
that
doth
as
it
were
sowe
his
money
vpon
the
poore
,
the
Lord
doth
not
onely
giue
him
wherewithall
to
maintaine
his
family
,
but
he
giueth
him
also
to
sow
vpon
the
poore
from
yeere
to
yeere
,
he
giueth
him
ability
and
also
minde
to
doe
it
,
for
to
him
that
hath
shall
be
giuen
.
On
the
other
side
,
he
that
is
miserable
continueth
miserable
still
,
though
he
hath
neuer
a
child
and
knowes
not
for
whome
he
gathereth
his
money
:
yet
he
hath
no
heart
to
bestowe
any
thing
,
god
will
not
honour
him
with
any
such
honourable
seruice
.
11
This
hauing
of
an
heart
to
bestowe
his
goodes
,
is
the
thing
that
deserueth
the
name
of
riches
,
as
Christ
teacheth
vs
,
Luk.
16.
12.
For
as
an
owner
is
worthy
to
be
accounted
more
welthy
than
a
little
farmer
that
is
tenant
at
will
or
during
his
life
;
so
is
it
in
this
case
,
for
these
riches
a
man
carrieth
to
the
graue
with
him
,
Rev.
14.
13.
and
God
in
mercy
will
reward
them
with
an
euerlasting
reward
.
But
of
the
other
riches
,
it
is
said
,
naked
came
I
into
to
this
world
,
and
naked
shall
I
goe
out
againe
.
He
doth
stire
them
vp
to
bountifulnesse
by
the
blessed
fruite
,
and
from
the
confortable
effect
thereof
;
for
it
causeth
euen
the
most
excellent
duty
,
euen
the
duty
of
thanksgiuing
vnto
God
,
which
duty
because
it
is
repeated
in
the
next
verse
,
I
will
therefore
then
speake
of
it
.
In
the
meane
time
we
are
not
to
omit
it
,
that
he
saith
it
causeth
thanksgiuing
through
vs
,
meaning
through
the
ministrie
of
the
gospell
:
if
it
should
be
bestowed
vpon
a
profane
people
,
where
by
reason
of
their
vnthankfulnesse
god
should
haue
had
no
honour
by
them
,
this
might
wel
haue
cooled
their
affection
from
giuing
:
for
without
the
gospell
men
are
vnthankefull
,
Luk.
6.
35.
they
swallowe
vp
the
blessings
of
god
without
sence
.
But
if
reliefe
be
bestowed
where
the
gospell
is
,
then
god
shall
not
loose
his
honour
:
for
your
releife
through
vs
causeth
thanksgiuing
vnto
god
,
saith
the
Apostle
.
If
releife
be
bestowed
vpon
rogues
and
vagabonds
,
god
can
haue
no
such
honour
by
it
;
but
when
releife
is
bestowed
vpon
such
haue
bene
taught
,
that
the
meanes
whereby
men
are
comforted
are
as
it
were
the
handes
of
god
wherby
he
conueieth
nourishment
vnto
them
,
then
god
shall
haue
honour
.
12
For
the
ministration
of
this
seruice
,
not
onely
supplieth
the
necessities
of
the
Saints
,
But
also
is
aboundant
by
the
thanksgiuing
of
many
vnto
God
.
13
Which
by
the
experiment
of
this
ministration
,
praise
god
for
your
voluntary
submission
to
the
gospell
of
Christ
,
and
for
your
liberall
distribution
to
them
,
and
to
all
men
.
14
And
by
their
praier
for
you
,
desiring
after
you
greatly
for
the
aboundant
grace
of
God
in
you
.
15
Thankes
therefore
be
vnto
God
for
his
vnspeakeably
gift
.
He
commendeth
gîuing
of
releife
,
first
because
their
necessities
are
releiued
,
&
then
because
thereby
also
god
is
glorified
.
But
before
we
speake
of
either
of
these
,
we
are
to
consider
of
this
word
seruice
;
the
word
doth
indifferently
signifie
any
sacrifice
that
is
offered
vnto
god
or
any
publike
office
that
a
man
is
called
vnto
.
But
because
the
drift
of
the
Apostle
is
to
stirre
vp
vnto
releife
,
we
are
to
take
it
in
the
first
sence
,
for
that
is
fitter
for
this
purpose
then
is
the
other
:
especially
seeing
this
tearme
,
a
worde
I
meane
of
the
like
signification
is
vsed
to
set
out
the
excellency
of
releife
,
Hebr.
13.
16.
Act.
10.
4.
Least
the
basenes
of
the
parties
vpon
whome
we
are
exercised
in
giuing
of
almes
should
hinder
this
duty
,
we
are
told
that
in
this
duty
we
are
attennding
vpon
the
person
of
god
himself
,
in
the
doing
thereof
we
doe
as
it
were
offer
sacrifices
vnto
god
himselfe
.
In
a
family
euery
man
is
desirous
to
be
imployed
about
those
duties
that
concerne
the
master
or
the
mistres
her selfe
,
as
to
be
their
chamber
seruants
,
to
attend
vpon
them
there
:
but
to
be
further
remooued
from
them
,
and
to
be
occupied
in
duties
in
out-houses
where
they
shall
seldome
see
their
master
,
though
these
seruices
belong
to
the
seruing
of
their
master
,
yet
being
out
of
their
masters
sight
they
think
that
they
are
out
of
their
mind
:
and
therefore
they
had
rather
choose
the
former
seruices
that
were
spoken
of
before
rather
than
the
other
.
The
Apostle
therfore
tels
vs
that
the
giuing
of
almes
is
the
best
kinde
of
seruice
that
a
man
can
deuise
.
Christ
calls
those
the
great
commaundements
that
concerne
god
himselfe
,
and
the
other
that
concernes
men
are
like
vnto
them
.
This
therefore
in
some
sence
being
one
of
those
great
commaundements
,
the
Lord
in
mercy
must
needs
giue
a
great
reward
therevnto
;
it
is
saide
that
releife
supplieth
the
necessities
of
god
his
seruants
:
men
it
may
be
had
rather
do
duty
to
those
that
haue
not
such
neede
of
their
helpe
,
but
this
kinde
of
seruice
is
more
acceptable
vnto
God
,
for
it
is
a
better
proofe
and
argument
of
sound
loue
,
then
that
seruice
is
which
is
imploied
about
those
that
be
rich
:
and
so
by
consequence
the
lord
must
needs
like
better
of
the
one
then
of
the
other
.
It
is
a
common
saying
,
that
true
loue
doth
descend
and
not
ascend
;
and
therefore
it
is
obserued
that
the
grandfather
or
the
father
doth
loue
the
child
or
the
nephew
,
better
then
the
childe
or
the
nephewe
doth
loue
the
grandfather
or
the
father
.
In
giuing
we
must
haue
respect
to
the
necessities
of
men
,
which
is
a
thing
not
so
wel
thought
vpon
,
whereof
it
commeth
to
passe
that
men
wil
haue
much
speach
about
the
prouision
for
some
,
but
about
the
prouision
for
some
other
they
will
haue
no
speach
at
all
though
their
necessitie
be
much
greater
.
To
hane
respect
vnto
the
necessities
of
men
in
giuing
,
is
much
more
acceptable
than
to
giue
hand
ouer
head
:
&
therfore
if
men
would
sit
downe
and
inquire
and
take
the
names
of
such
as
stand
in
neede
of
helpe
,
in
the
places
where
they
dwell
,
to
consider
of
them
accordingly
:
this
though
it
be
troublesome
yet
it
is
a
great
deale
more
acceptable
then
penny
or
two-penny
doole
.
For
the
thinge
which
a
man
must
aime
at
in
giuing
,
is
to
distribute
to
the
necessities
of
the
Saints
,
Rom.
12.
13.
Act.
2.
45.
For
men
must
honour
the
poore
in
their
kinde
,
as
they
honour
the
rich
in
their
kinde
.
And
as
to
giue
the
more
honour
to
him
which
is
lesse
honorable
,
can
not
be
done
without
offering
wrong
to
the
more
honorable
person
.
So
to
honor
those
poore
saints
that
haue
most
neede
with
the
les
releife
,
can
not
be
doone
without
offeringe
contempt
vnto
them
.
The
other
good
that
comes
by
giuing
is
thanksgiuing
vnto
god
,
we
must
be
thankful
vnto
the
means
as
the
scripture
techeth
vs
,
Kings
8.
66.
Rom
16.
4.
But
the
lord
must
be
the
centure
and
the
restinge
place
of
our
thanks
,
this
thankfulnes
is
said
to
be
better
then
any
sacrifise
psal
50.
we
are
much
called
vpon
for
it
,
as
psal
107.
the
passeouer
,
the
sacrament
of
the
supper
,
were
of
purpose
ordeined
to
stir
vs
vp
to
thankfulnes
.
The
cause
wherfore
the
forbidding
of
meats
is
acounted
the
doctrine
of
diuils
,
is
because
it
taketh
away
occasion
of
thankfulnes
.
1.
Timo
4.
3.
The
thing
wherby
the
seruants
of
god
haue
mooued
the
lord
to
looke
mercifully
vpon
them
in
their
affliction
hath
bene
the
vowing
of
thankfulnesse
.
The
thing
which
hath
troubled
the
godly
in
their
troubles
and
griefes
hath
beene
this
;
namely
,
that
the
duty
of
thankfulnesse
hath
then
beene
greately
diminished
,
Ioel
,
1.
13.
Seeing
therefore
that
this
excellent
duty
is
procured
by
giuing
releife
,
this
should
be
a
notable
motion
to
make
vs
forward
this
waies
:
and
he
doth
amplify
the
matter
when
he
saith
that
thanks
shall
be
giuen
by
many
.
Many
knowing
the
hardnesse
of
those
times
,
no
doubt
prayed
vnto
God
to
open
the
hearts
of
men
to
regard
their
poore
brethren
:
and
when
they
heard
that
God
had
opened
mens
hearts
they
could
not
choose
but
be
thankefull
,
2.
Cor.
1.
11.
When
many
ioyne
together
in
the
duty
of
tankefulnesse
,
it
makes
those
which
doe
giue
thankes
,
to
be
more
feruent
in
that
duty
:
euen
as
many
stickes
beeing
laid
vpon
the
fire
makes
the
flame
the
greater
;
and
the
Lord
loueth
feruent
praier
and
feruent
thankefulnesse
,
Iam.
5.
16.
The
honour
of
a
King
consisteth
in
the
multitude
of
subiects
;
so
doth
the
honour
of
God
consist
in
the
multitude
os
those
which
are
truely
thankefull
vnto
him
.
13
They
will
praise
God
not
onely
for
their
maintenance
and
releife
but
because
that
thereby
they
testifie
their
true
subiection
to
the
Gospel
,
as
chap.
8.
5.
for
the
gospel
came
from
the
Iewes
whome
they
were
to
relieue
:
for
we
read
,
Act.
8.
4.
that
by
the
persecution
of
Steven
those
that
kept
altogether
at
Ierusalem
before
,
were
now
scattered
,
and
preached
the
word
euery
where
amongst
the
Gentiles
,
in
so
much
that
it
is
alleadged
as
a
reason
by
the
Apostle
:
wherefore
he
would
haue
the
Gentiles
contribute
to
Ierusalem
,
because
the
Law
came
out
of
Sion
.
If
the
Gentiles
be
made
partakers
of
their
spiritual
things
,
their
dutie
is
also
to
minister
vnto
them
in
carnall
things
,
Rom.
15.
27.
saith
the
Apostle
.
We
of
the
Gentiles
were
wild
oliues
,
and
therefore
were
to
be
planted
into
the
naturall
oliue
before
we
could
thriue
.
It
is
said
Zachar.
8.
23.
that
tenne
men
of
all
languages
of
the
nations
,
shall
take
hold
of
the
skirt
of
him
that
is
a
Iew
,
and
say
we
will
goe
with
you
,
for
we
haue
heard
that
God
is
with
you
:
so
that
we
see
that
the
thanks
that
God
should
haue
by
this
,
should
not
be
onely
for
relieuing
of
them
,
but
for
a
greater
and
a
more
excellent
consideration
.
So
that
we
are
taught
hereby
,
especially
such
of
vs
as
are
ministers
of
the
word
of
God
,
wherefore
and
for
what
cause
we
should
especially
reioyce
when
God
mooues
his
people
to
haue
any
comfortable
consideration
of
vs
,
namely
not
so
much
because
our
bodies
receiues
some
refreshing
thereby
,
as
it
is
an
argument
that
they
haue
felt
sweetnes
and
comfort
in
our
ministerie
,
this
should
make
vs
triumph
for
ioy
,
for
it
makes
the
Angels
in
heauen
to
reioyce
,
Luk.
15.
as
it
did
also
the
people
of
the
Iewes
,
Act.
11.
They
did
professe
the
gospel
before
,
but
this
that
the
Apostle
here
speakes
of
was
an
argument
that
it
was
the
gospel
I
meane
with
much
power
amongst
them
.
In
that
the
Apostle
doth
so
much
commend
the
[
voluntarie
]
submitting
of
a
mans
selfe
to
the
truth
,
it
is
a
question
with
some
whether
men
are
to
be
forced
to
the
exercises
of
religion
:
but
it
is
plaine
that
they
are
to
be
forced
thereunto
by
such
as
haue
authoritie
.
For
though
the
Lord
doth
not
like
of
that
mans
seruice
that
commeth
to
the
place
where
his
honour
dwelleth
with
a
constreyned
minde
,
yet
he
liketh
well
of
the
seruice
of
the
magistrates
in
this
forme
of
duty
,
which
is
so
willing
to
haue
others
be
brought
to
religion
that
he
forceth
them
therevnto
when
they
will
not
be
otherwise
allured
:
and
euen
those
that
at
the
first
are
drawne
by
violence
to
heare
the
word
of
God
,
in
continuance
of
time
will
come
willingly
therevnto
:
for
it
is
onely
the
word
of
god
which
must
procure
an
appetite
.
No
man
commeth
vnto
me
,
saith
Christ
,
except
my
father
araweth
him
.
And
there
is
none
of
vs
which
doe
now
most
willingly
submit
our selues
vnto
the
gospell
,
but
at
the
first
we
came
to
heare
it
of
custome
,
because
others
did
so
,
or
for
noueltie
,
or
for
some
other
such
respect
:
and
we
may
hope
so
,
because
the
Lord
hath
promised
a
blessing
to
correction
.
Correct
the
scorner
,
sath
Salomon
,
and
the
foolish
will
take
heede
,
chasten
this
child
for
there
is
hope
.
But
as
for
these
men
their
giuing
was
an
argument
or
manifest
shewe
of
their
voluntary
submitting
of
themselues
to
the
Gospell
,
because
this
releife
was
to
be
gathered
by
the
consent
or
agreement
of
all
churches
,
chap.
8.
24.
The
reasons
which
haue
beene
alleadged
to
bring
men
by
force
vnto
the
gospel
,
may
serue
also
to
prooue
the
like
inforcement
for
releife
,
if
otherwise
men
will
not
be
brought
or
incouraged
therevnto
.
14
If
we
would
but
consider
that
the
Lord
hath
put
a
blessing
into
the
handes
of
distressed
persons
,
to
bestowe
vpon
such
as
doe
releeue
them
,
Iob
,
29.
13.
then
men
would
soone
be
brought
to
giue
to
the
poore
that
they
may
pray
for
them
,
Ezra
,
6.
10.
It
was
the
thing
which
made
Darius
so
bountifull
,
that
they
might
pray
for
the
kings
life
&
for
the
life
of
his
sonne
.
This
releife
shall
make
all
good
men
desire
after
them
greately
,
which
may
be
a
very
cheereful
and
comfortable
assurance
vnto
vs
that
god
himselfe
doth
regard
vs
,
when
the
seruants
of
god
doth
long
after
vs
.
As
the
Lord
of
Hoastes
liueth
,
saith
Elisha
vnto
Ahab
,
in
whose
sight
sight
I
stand
;
If
it
were
not
that
I
regarde
the
presence
of
Iehosaphat
the
king
of
Iuda
,
I
would
not
haue
looked
towards
thee
nor
seene
thee
.
It
is
a
great
fauour
to
haue
such
a
one
speake
a
good
word
for
vs
,
to
whose
speech
the
prince
wil
most
willingly
harken
:
but
the
poore
beeing
such
as
God
hath
promised
to
giue
the
hearing
vnto
,
it
is
therefore
a
greater
benefit
then
we
take
it
to
be
,
to
haue
them
pray
for
vs
.
Those
which
reserue
all
their
gifts
vntill
after
their
death
,
doe
neither
giue
any
testimony
that
they
trust
not
in
vncertaine
riches
but
in
the
liuing
Lord
,
neither
haue
they
this
benefit
of
prayer
which
is
is
here
spoken
of
:
for
to
what
purpose
should
men
pray
for
them
at
such
time
when
praier
will
do
them
no
good
.
As
this
benefit
of
praier
should
set
more
a
worke
at
all
times
to
be
bountifull
,
so
when
men
are
visited
with
sicknesse
or
any
other
greate
trouble
,
the
hope
of
finding
releife
thereby
should
set
them
aworke
to
be
bountifull
,
for
the
Lord
hath
promised
mercie
to
the
mercifull
.
15
The
Apostle
beeing
perswaded
that
he
should
not
loose
his
wordes
,
as
if
the
thing
which
he
perswads
them
vnto
had
beene
already
done
,
he
breaketh
forth
into
thanksgiuing
for
it
:
&
least
any
should
thinke
that
he
had
spoken
as
much
for
releife
as
can
possibly
be
saide
or
conceiued
:
he
saith
that
is
an
vnspekable
gift
of
God
,
and
none
of
his
ordinarie
gifts
to
releiue
the
poore
Saints
of
god
:
the
widows
shewed
the
garments
for
the
poore
which
Dorcas
had
made
,
and
that
not
after
her
death
,
but
whilest
shee
was
aliue
with
them
,
Act.
9.
39.
thinking
that
if
any
thing
would
be
a
meanes
to
cause
Peter
to
lift
vp
feruent
grones
vnto
the
Lord
,
as
he
might
restore
her
to
them
againe
,
that
would
doe
it
.
FINIS
.