CHAP.
1.
What
Giuing
is
.
IN
so
much
as
in
this
argument
of
Giuing
&
Receiuing
;
Giuing
,
as
was
obserued
in
part
before
,
hath
the
first
place
in
order
,
it
being
as
it
were
by
birth
and
course
of
nature
before
Receiuing
;
but
much
rather
,
in
so
much
as
it
is
of
greatest
preheminence
and
worth
in
dignitie
,
to
the
which
also
belongeth
the
chiefe
fruite
,
and
as
it
were
the
first-bornes
double
portion
in
the
blessing
;
according
to
those
words
of
our
Sauiour
Christ
himselfe
,
which
the
Apostle
Paul
would
haue
very
diligently
remembred
of
all
Christians
,
in
that
he
sayd
,
It
is
a
blessed
thing
to
giue
rather
then
to
receiue
,
Act.
20.35
.
Reason
therefore
strongly
chalengeth
,
that
we
begin
with
Giuing
,
as
with
the
principall
and
more
worthy
part
of
that
Prize
,
which
now
is
striuen
for
.
And
how
,
I
pray
you
,
should
it
not
be
as
the
Apostle
remembreth
from
the
doctrine
of
our
Sauiour
Christ
,
that
Giuing
is
a
more
blessed
thing
than
Receiuing
;
seeing
that
by
how
much
men
of
God
,
are
more
bountifully
minded
,
and
more
liberally
handed
;
by
so
much
do
they
more
liuely
,
both
in
disposition
of
mind
,
&
also
in
practise
of
Action
,
represent
and
resemble
the
likenesse
of
God
himselfe
:
who
by
no
other
thing
is
better
manifested
and
made
knowne
,
either
for
his
owne
honour
and
glorie
,
or
to
our
comfort
,
then
by
the
bountie
of
his
goodnesse
and
mercy
,
in
giuing
and
bestowing
his
benefites
and
blessings
vpon
vs
,
his
poore
and
vnworthy
seruants
?
This
doubt
the
Lord
himselfe
giueth
clearely
to
vnderstand
in
his
holy
Scriptures
,
where
he
hath
of
purpose
most
fully
reuealed
himselfe
;
in
that
he
holdeth
forth
the
light
of
his
mercy
,
to
shine
out
most
brightly
among
the
re●●
of
his
most
noble
&
diuine
vertues
;
as
we
may
perceiue
by
a
few
testimonies
culled
out
of
many
,
which
it
shall
be
good
for
vs
to
alleadge
,
before
we
proceed
any
further
,
as
it
were
out
of
so
warme
a
Sun-shine
.
The
Prophet
Moses
telleth
vs
,
that
at
what
time
it
pleased
God
,
at
his
request
,
to
proclaime
the
glorie
of
his
name
,
Exod.
chap.
34.
verses
6.7
.
that
he
vsed
more
words
in
number
,
and
larger
in
sence
,
to
expresse
his
mercy
then
any
diuine
property
els
:
yea
then
the
wrath
of
his
iustice
,
which
is
there
mentioned
with
it
.
The
words
of
mercy
which
exceed
in
number
are
these
:
Mercifull
,
gratious
,
slowe
to
anger
,
and
aboundant
in
goodnesse
and
truth
;
compared
with
,
not
making
the
wicked
innocent
,
and
visiting
of
iniquitie
:
foure
or
fiue
to
two
.
The
words
which
exceed
in
largenesse
of
sence
are
these
,
Reseruing
mercy
for
thousands
,
forgiuing
iniquity
,
&
transgression
,
and
sin
;
that
is
,
infinit
sinnes
,
and
all
kind
of
great
and
grieuous
sinnes
;
compared
with
these
words
:
Visiting
the
inquitie
of
the
fathers
vpon
the
children
,
&
vpon
the
childrens
children
,
to
the
third
and
fourth
generation
.
But
mark
,
I
pray
you
,
that
I
do
not
lessen
or
diminish
Gods
iustice
,
to
inlarge
his
mercie
;
for
that
were
most
impious
sacrilege
,
seeing
both
are
infinitely
perfect
aboue
all
vnequall
comparison
:
but
I
speake
,
as
Moses
telleth
vs
that
the
Lord
himself
spake
,
comparing
the
displeasure
or
anger
of
his
iustice
,
with
the
fauor
of
his
mercy
,
in
regard
of
his
couenant
made
in
respect
of
Christ
,
by
whose
satisfaction
this
wrath
of
iustice
is
wonderfully
contracted
,
yea
,
in
respect
of
the
elect
,
made
temporall
,
yea
is
cleane
diuerted
and
abolished
.
For
otherwise
perfect
;
that
is
,
infinite
,
both
mercy
and
iustice
,
meete
together
in
the
saluation
of
the
elect
;
God
accounting
it
iust
to
saue
the
vniust
for
Christs
sake
,
who
is
the
Lord
our
righteousnesse
.
But
let
vs
come
to
some
other
testimonies
wherein
God
hath
in
singular
maner
renoumed
his
mercie
.
The
Lord
(
saith
the
holy
Psalmist
)
is
gratious
and
mercifull
,
slowe
to
anger
,
and
of
great
mercy
.
The
Lord
is
good
to
all
and
his
mercies
are
ouer
all
his
works
.
Psal.
145.8.9
.
And
Psalm.
136.
he
repeateth
this
foote
of
the
song
,
as
often
as
there
be
verses
in
the
Psalme
;
that
is
,
26
times
one
after
the
other
:
For
his
mercie
endureth
for
euer
.
And
he
maketh
this
as
the
chiefe
reason
of
all
his
workes
;
yea
euen
of
his
most
fearefull
and
heauy
iudgements
vpon
the
wicked
:
in
the
which
,
he
propoundeth
to
himselfe
,
not
so
much
the
confusion
and
destruction
of
the
wicked
in
his
iustice
,
as
the
benefite
of
his
Church
and
people
,
to
the
glory
of
his
grace
and
mercie
;
as
is
easie
to
be
seene
in
the
reading
of
that
Psalme
.
According
also
to
that
Isaiah
43.4
.
Because
thou
wert
pretious
in
my
sight
,
&
wert
honorable
,
&
I
loued
thee
(
saith
the
Lord
)
therefore
will
I
giue
man
for
thee
,
and
people
for
thy
sake
.
This
singular
care
of
the
Lord
ouer
his
people
,
is
euerie
where
repeated
in
the
holy
Scriptures
,
Read
Psalme
.
9.9
.
and
Psal.
10.17
.
and
18.27
.
and
34.6
.
and
40.17
.
and
113.5
.
and
146.7.8.9
.
God
will
be
a
refuge
to
his
poore
people
,
he
will
heare
them
,
he
will
saue
them
,
he
will
destroy
their
enemies
,
&c.
And
for
what
other
causes
also
,
doth
God
at
any
time
aduance
any
of
his
seruants
from
poore
estate
to
high
degree
;
out
of
aduersity
to
prosperity
;
but
that
they
might
glorifie
his
name
,
in
being
a
refuge
and
succour
to
the
rest
of
their
poore
and
distressed
brethren
;
according
as
Mordecai
sendeth
his
admonitorie
message
to
Queene
Ester
,
chap.
4.14
.
saying
:
Who
knoweth
whether
thou
art
come
to
the
kingdome
for
such
a
time
'
Who
therfore
seeth
not
,
that
the
mercifull
relieuing
of
the
needie
and
poore
,
(
speciallie
such
as
approue
themselues
to
be
of
the
houshold
of
faith
,
faithfull
seruantes
in
the
familie
and
Church
of
God
is
a
vertue
of
singular
excellencie
:
seeing
such
as
do
thus
,
do
herein
shew
themselues
in
speciall
manner
,
as
deare
children
,
to
be
the
most
kindlie
and
ingenuous
imitators
and
followers
of
God
their
heauenlie
father
,
in
that
which
he
accounteth
his
most
singular
glorie
as
we
haue
seen
before
.
In
which
respect
also
,
saith
our
Sauiour
Christ
to
his
disciples
:
Be
ye
mercifull
,
as
your
Father
is
mercifull
.
But
not
onelie
must
the
children
of
God
be
like
their
heauenly
father
in
doing
good
to
their
fellow
brethren
,
but
euen
to
their
enemies
also
,
as
the
same
our
Sauiour
teacheth
.
For
euen
God
is
not
onelie
kind
and
beneficiall
to
the
good
and
iust
,
but
also
to
the
vnkind
and
euill
,
causing
the
comfortable
light
and
warmth
of
his
Sunne
to
arise
vpon
them
,
and
his
raine
to
make
their
fieldes
and
cattell
fruitfull
:
Matth.
6.44.45
.
and
Luke
6.35.36
.
Finallie
,
according
to
the
holie
Prouerbe
,
ch.
19.22
.
That
which
is
to
be
desired
of
a
man
is
his
goodnesse
.
For
herein
speciallie
is
all
that
comprehended
for
the
which
he
is
to
be
praised
:
as
2.
Chron.
3
2.
verse
32.
the
whole
praise
of
Hezekiah
is
noted
by
his
goodnes
.
And
so
also
of
king
Iosiah
,
ch.
35.26
.
The
heathen
also
,
whether
by
the
light
of
nature
,
or
by
the
remnant
of
tradition
of
doctrine
,
from
the
first
fathers
of
whom
they
came
,
after
the
dispersion
of
the
nations
,
they
held
this
for
a
principle
,
and
so
haue
set
it
downe
in
their
writings
;
that
in
nothing
man
is
more
like
vnto
God
,
then
in
beneficiall
&
kind
dealing
.
And
when
Demosthenes
(
as
they
write
)
was
asked
,
what
man
might
haue
,
wherein
he
should
resemble
God
,
he
answered
:
If
he
should
deale
beneficiallie
,
and
speake
trulie
.
And
hence
it
was
no
doubt
,
that
euen
among
the
same
heathen
people
of
the
world
;
the
honourable
title
of
beneficence
and
bountifulnesse
was
,
as
it
were
,
by
a
law
of
nations
,
principally
attributed
and
ascribed
to
Princes
and
Rulers
;
whom
it
should
beseeme
best
,
as
in
name
,
so
in
the
vertue
it selfe
to
expresse
the
diuine
nature
of
God
most
.
This
coustome
of
the
heathen
is
pointed
at
by
our
Sauiour
Christ
,
Luke
.
ch.
22.25
.
where
he
saith
thus
,
They
that
beare
rule
ouer
the
Gentils
are
called
EVERGETAI
,
that
is
,
gratious
,
or
beneficiall
and
bounteous
.
Neuerthelesse
,
here
,
before
wee
goe
any
one
step
further
,
it
is
to
good
purpose
,
that
we
doe
consider
,
that
betwixt
the
bounteous
and
beneficiall
Giuing
of
the
Lord
,
and
all
humane
beneficence
,
there
is
necessarilly
a
great
and
vnmeasurable
difference
to
be
put
.
First
,
because
God
is
the
onely
spring
and
fountaine
of
all
beneficence
;
so
that
from
him
alone
are
deriued
all
good
giftes
,
whatsoeuer
either
man
or
Angell
are
partakers
of
,
or
howsoeuer
they
are
made
instrumentes
of
anie
good
benifite
and
blessing
either
of
them
to
other
.
For
as
the
Apostle
Paul
saith
from
the
Prophete
Isaiah
,
and
both
of
them
in
the
name
of
the
Lord
,
Who
hath
knowne
the
minde
of
the
Lord
?
or
who
was
his
counseller
?
Or
who
hath
giuen
to
him
first
,
and
he
shall
be
recompensed
.
For
of
him
,
and
through
him
,
and
for
him
are
all
things
:
to
him
be
glorie
for
euer
.
Amen
.
Rom.
11.34.35.36
.
and
Isaiah
chap.
40.13.14
.
And
yet
more
particularly
touching
man
;
whether
Prince
or
noble
Peere
,
rich
or
mighty
,
learned
or
in
authority
,
Prophet
or
Apostle
,
whosoeuer
he
be
,
he
cannot
possibly
haue
any
thing
,
whether
of
this
world
,
or
belonging
to
the
kingdome
of
God
,
to
giue
,
vnlesse
he
haue
first
receiued
it
of
that
perfect
and
complete
fulnesse
which
is
only
in
the
Lord
.
So
that
worthily
may
the
Apostle
aske
of
one
as
wel
as
of
the
other
,
&
chiefly
of
such
as
haue
the
most
excellent
gifts
:
Who
separateth
thee
?
And
what
hast
thou
which
thou
hast
not
receiued
?
and
if
thou
hast
receiued
it
,
why
doest
thou
boast
as
if
thou
hadst
not
receiued
it
?
1.
Cor.
4.7
.
And
Iob.
1.21
.
The
Lord
giueth
,
and
the
Lord
taketh
away
blessed
be
the
name
of
the
Lord
.
Secondly
,
God
giueth
such
gifts
,
and
in
such
maner
,
as
no
creature
is
able
to
giue
them
.
Thine
ô
Lord
(
saith
king
Dauid
)
is
greatnesse
,
and
power
,
and
glorie
,
and
victory
,
and
praise
:
for
all
that
is
in
heauen
&
earth
is
thine
,
thine
is
the
kingdom
ô
Lord
,
and
thou
excellest
as
head
ouer
all
,
&
in
thine
hand
is
power
and
strength
,
and
in
thy
hand
it
is
to
make
great
,
and
to
giue
strength
vnto
all
.
Now
therefore
,
ô
our
God
,
we
thanke
thee
,
and
praise
thy
glorious
name
.
But
who
am
I
,
and
what
is
my
people
,
that
we
should
be
able
to
offer
willingly
after
this
sort
?
For
all
things
come
of
thee
,
&
of
thine
owne
hand
we
haue
giuen
thee
.
1.
Chro.
29.11
.
&c.
And
thus
no
one
man
,
but
only
God
hath
giuen
the
whole
earth
,
&
distributed
it
among
all
the
sons
of
men
.
Ps.
115.16
.
Thus
he
&
no
other
hath
giuen
his
only
son
our
Lord
Iesus
Christ
,
to
and
for
the
redemption
&
saluation
of
his
Church
.
Isai.
9.6
.
&
ch.
49.6
.
Ioh.
3.16
.
&
ch.
4.10
.
&
Rom.
5.15
.
&c.
where
the
excellency
of
this
one
gift
is
amplified
aboue
all
other
by
the
holy
Apostle
:
and
ch.
8.31
,
32.
What
shall
we
then
say
to
these
things
?
If
God
be
on
our
side
,
who
can
be
against
vs
?
who
spared
not
his
owne
son
,
but
gaue
him
for
vs
to
death
,
how
shall
he
not
with
him
giue
vs
all
things
also
?
According
to
this
diuine
munificence
,
God
hath
giuen
the
Church
to
Christ
,
Psal.
2.8
.
&
Ioh.
17.6
,
7
,
8
,
&c.
to
the
end
,
that
though
it
had
iustly
deserued
to
be
vtterly
stripped
,
and
left
wast
&
naked
,
it
might
neuertheles
by
him
be
beautified
&
adorned
with
al
excellent
&
princely
gifts
.
Mat.
28.18
19
,
20.
Eph.
4.11
,
&c.
Ier.
3.15
.
Isa.
50.4
.
euen
with
such
gifts
as
no
money
could
purchase
;
but
onely
the
bloud
of
Iesus
Christ
,
which
is
more
precious
then
all
gold
&
siluer
,
Act.
8.20
.
1.
Pet.
1.18.19
.
Among
these
most
precious
gifts
,
is
heauenly
knowledge
&
vnderstanding
Ps.
119.34
.
Mat.
11.25
,
26
,
27.
&
ch.
13.11
.
&
ch.
16.17
.
Likewise
faith
&
repentance
,
&
forgiuenesse
of
sins
,
are
in
the
number
of
these
inualuable
gifts
of
God
,
Act.
5.31
,
32.
and
ch.
11.17
,
18.
2.
Tim.
2.25
,
26.
Ier.
24.7
.
&
ch.
32.39.40
.
In
this
catalogue
of
the
gifts
of
God
,
is
that
peace
of
conscience
which
passeth
all
vnderstanding
,
Philip.
4.7
.
that
is
to
say
,
such
a
gift
,
the
excellency
wherof
cannot
throughly
be
discerned
of
vs
.
Finally
,
of
this
magnificent
bounty
of
God
,
eternal
life
&
saluation
are
the
gifts
of
God
,
to
poore
miserable
&
damnable
sinners
.
All
these
,
What
shall
we
render
to
the
Lord
for
all
his
benefites
toward
vs
.
Psal.
116.12
.
And
with
his
holy
Apostle
What
thanks
can
we
recompence
to
God
,
&c.
1.
Thes.
3.9
.
And
to
admonish
our selues
of
our
duties
:
O
my
soule
praise
thou
the
Lord
,
and
all
that
is
within
me
praise
his
holy
name
.
My
soule
praise
thou
the
Lord
,
and
forget
not
all
his
benefites
.
Who
forgiueth
all
thine
iniquitie
,
&c.
Psal.
103.1
.
&c.
Read
also
Psalme
107.
And
to
comfort
our
soules
against
all
spirituall
feares
,
anguish
,
and
disquietment
;
Returne
to
thy
rest
ô
my
soule
:
for
the
Lord
hath
bene
beneficiall
vnto
thee
.
Because
thou
hast
deliuered
my
soule
from
death
,
mine
eyes
from
teares
,
and
my
feete
from
falling
:
I
shall
walke
before
the
Lord
in
the
land
of
the
liuing
,
Psal.
116.1
.
&c.
Hetherto
therefore
,
of
the
second
difference
of
Gods
beneficence
;
how
in
measure
,
it
infinitely
exceedeth
all
the
bountifulnesse
of
man
.
Thirdly
,
God
only
is
constant
and
vnweariable
in
continuing
the
bountie
of
his
gifts
vpon
all
such
as
he
chooseth
at
the
first
,
to
bestow
his
bountie
vpon
:
for
Whom
he
once
loueth
,
he
loueth
to
the
end
.
Iohn
.
13.1
.
The
vnchangeable
decree
of
God
is
expressed
by
his
fatherly
loue
.
Mal.
chap.
1.2
.
and
Rom.
9.13
.
As
it
is
written
,
I
haue
loued
Iaakob
.
And
Rom.
11.29
.
The
gifts
&
calling
of
God
are
without
repentance
and
Hosh.
13.14
.
Repentance
is
hid
from
mine
eyes
.
and
againe
,
1.
Thes.
5.24
.
Faithfull
is
he
which
hath
called
you
,
and
he
will
do
it
.
and
Isai
40.28
.
Knowest
thou
not
?
or
hast
thou
not
heard
,
that
the
euerlasting
Lord
the
God
hath
created
the
ends
of
the
earth
?
He
neither
fainteth
nor
is
weary
:
there
is
no
searching
of
his
vnderstanding
,
&c.
and
vers.
31.
They
that
wait
vpon
the
Lord
shall
renew
their
strength
,
&c.
And
this
is
the
cause
,
why
king
Dauid
,
in
the
place
before
alleadged
:
1.
Chron.
29.
acknowledging
the
present
great
grace
,
bestowed
vpon
himselfe
,
and
the
people
,
in
offering
willingly
toward
the
house
and
worship
of
God
,
to
be
his
speciall
gift
:
he
prayeth
God
,
to
keepe
the
same
grace
for
euer
,
in
the
purpose
and
thoughts
of
the
hearts
of
his
people
,
and
that
he
would
stil
prepare
their
harts
vnto
himself
.
And
further
,
that
he
would
giue
to
his
sonne
Salomon
a
perfect
heart
,
to
keepe
his
commandement
,
&c.
For
right
well
did
the
holy
king
know
,
that
man
left
to
himself
,
is
lighter
then
vanity
;
and
most
fickle
in
the
purpose
and
care
of
the
best
things
;
and
namely
,
in
beneficence
and
liberality
toward
the
Church
and
people
of
God
.
Wherefore
also
,
well
saith
a
godly
learned
man
:
that
it
is
proper
to
God
to
hold
on
in
a
continuall
care
to
saue
and
preserue
,
and
not
to
be
prouoked
to
cease
from
the
bestowing
of
his
benefites
,
because
men
are
vnworthy
of
them
.
Finally
,
he
is
infinitely
more
kind
and
bounteous
to
his
enemies
then
any
man
,
or
all
men
can
be
to
theirs
,
though
all
their
kindnesse
were
layd
together
.
Matth.
5.45
.
Luk.
6.35.36
.
Rom.
2.4
.
And
that
either
most
gratiously
to
win
their
soules
vnto
him
,
for
their
owne
most
happy
saluation
:
or
els
to
leaue
them
altogether
most
iustly
without
excuse
.
But
thus
the
greatnesse
of
Gods
diuine
bountie
,
and
the
excellencie
of
his
giftes
,
furpassing
all
gifts
that
anie
man
or
Angell
,
yea
that
all
men
or
Angels
can
possibly
giue
:
they
haue
held
vs
somewhat
longer
then
was
at
the
first
intended
,
though
not
with
lost
time
or
labour
,
as
we
trust
.
Let
vs
now
return
to
instruct
our selues
further
touching
that
beneficence
and
giuing
which
ought
to
be
in
continuall
practise
among
men
;
after
the
example
and
president
which
we
haue
in
the
Lord
,
so
far
as
we
(
preuented
by
his
good
grace
)
may
in
our
measure
attaine
vnto
.
Giuing
therefore
(
wherein
men
in
their
poore
measure
may
by
the
grace
of
God
resemble
that
diuine
bountifulnesse
which
is
in
God
,
like
as
many
little
gutters
or
channels
of
the
streame
may
declare
how
plentifull
the
head
of
the
riuer
or
liuely
spring
is
)
it
is
(
to
speake
something
more
generally
)
a
free
imparting
and
communicating
of
that
which
is
(
at
the
least
in
a
mans
owne
perswasion
)
rightly
his
owne
,
to
the
vse
or
commodity
and
possession
of
another
.
Or
thus
:
It
is
the
alienating
of
a
mans
own
right
,
to
make
another
the
owner
of
that
,
wherein
he
had
all
the
property
before
.
According
to
this
more
generall
definition
,
a
man
might
take
occasion
to
speake
more
generallie
of
giuing
;
by
a
distinction
of
Giftes
,
according
to
the
diuerse
condition
and
estate
of
the
giuers
;
and
according
to
their
seueral
minds
&
purposes
in
giuing
,
and
so
forth
.
For
there
are
gifts
of
the
Subiect
to
the
Prince
,
as
the
Moabites
and
Aramites
brought
giftes
to
king
Dauid
,
when
he
had
subdued
them
:
1.
Chron.
18.2.6
.
of
the
seruant
to
the
Master
,
of
the
tenant
to
the
landlord
,
and
of
the
child
to
the
father
,
as
gratulatory
and
dutiful
presents
for
honours
sake
,
as
Ioseph
sent
gifts
to
Iaakob
his
father
out
of
Egypt
into
Canaan
.
Gen.
45.23
.
And
againe
,
there
are
gifts
of
the
Prince
to
the
Subiect
for
reward
,
or
of
mere
clemencie
and
fauour
,
according
to
the
royall
bountie
of
a
Prince
;
as
in
the
6.
ch.
of
the
booke
of
Ester
,
where
the
great
king
Ahashuerosh
asketh
Haman
:
What
shall
be
done
to
the
man
whom
the
king
will
honour
?
And
Dan.
2.48
.
king
Nebuchadnezzar
made
Daniel
a
great
man
,
and
gaue
him
manie
and
great
giftes
.
There
are
giftes
of
the
poorer
and
weaker
,
to
those
that
be
more
rich
and
mighty
,
to
procure
fauor
,
or
at
the
least
,
to
mitigate
the
rage
&
furie
of
anger
;
to
which
end
,
Iaakob
presented
his
gifts
to
Esau
,
and
in
most
submisse
and
humble
maner
desired
him
to
accept
of
his
present
.
And
as
wise
Abigail
by
her
presents
,
together
with
her
gratious
behauiour
,
appeaseth
the
wrath
of
Dauid
,
greatlie
kindled
against
her
husband
Nabal
.
Of
the
which
kind
of
giftes
,
it
is
said
in
the
holie
Prouerbes
:
A
gift
in
secret
pacifieth
anger
,
and
a
gift
in
the
bosome
great
wrath
.
Prouerb
.
21.14
.
On
the
other
side
;
there
are
gifts
of
the
rich
and
mightie
,
to
the
poorer
and
inferiour
sort
,
Some
giue
gifts
,
to
helpe
out
good
and
iust
causes
and
sutes
,
as
Iaakob
sent
presents
to
the
chiefe
Gouernour
of
Egypt
;
little
thinking
that
it
had
bene
Ioseph
his
sonne
:
Gen.
43.11
.
Take
(
saith
he
to
his
sonnes
)
of
the
best
fruites
of
the
land
in
your
vessels
,
and
bring
the
man
a
present
,
&c.
And
contrariwise
,
some
giue
gifts
to
corrupt
true
iudgement
,
&
to
contriue
and
compasse
a
mischiefe
:
of
whom
it
is
sayd
,
A
wicked
man
taketh
a
gift
out
of
the
bosome
to
wrest
the
wayes
of
iudgement
.
Pro.
17.23
.
and
thus
Ziba
presented
king
Dauid
with
a
gift
,
minding
and
compassing
treacherie
against
his
maister
,
2.
Sam.
16.
For
a
gift
if
it
be
once
accepted
it
is
of
great
force
euery
way
,
as
Prou.
17.8
.
It
prospereth
,
whithersoeuer
it
turneth
.
Finally
,
there
are
gifts
of
one
friend
and
neigbour
to
an
other
;
and
that
of
all
degrees
,
when
they
are
kindly
affected
the
one
to
the
other
,
for
mutuall
loue
and
friendships
sake
;
the
one
striuing
after
a
sort
to
ouercome
the
other
with
kindnesse
and
benefites
:
according
to
the
common
saying
which
goeth
concerning
such
:
There
is
no
loue
lost
betwixt
them
.
After
this
maner
the
Queene
of
Sheba
gaue
king
Salomon
great
gifts
:
and
he
againe
requited
her
with
like
royoll
gifts
,
1.
King
.
ch.
10.
verses
10.13
.
The
which
kind
of
strife
hath
bene
alwayes
honourable
,
euen
among
the
nations
of
the
heathen
;
and
the
more
honorable
,
because
(
as
they
rightly
esteemed
)
if
a
man
striue
vnto
thankfulnes
,
there
is
no
reproch
or
dishonour
,
though
he
be
vnwillingly
ouercome
.
They
write
of
Taxiles
,
a
pettie
king
of
India
,
that
he
offered
Alexander
,
comming
out
to
make
warre
against
him
,
this
notable
challenge
:
If
(
saith
he
)
thou
be
our
inferiour
,
receiue
a
benefite
of
vs
;
but
if
thou
be
our
better
,
then
do
vs
a
good
turne
.
Alexander
accepting
the
challenge
:
We
will
striue
(
saith
he
)
whether
of
vs
shall
be
the
more
beneficiall
.
Thus
as
was
said
,
there
are
diuerse
kindes
of
gifts
,
and
great
varietie
in
the
diuerse
maner
of
the
bestowing
and
placing
of
them
.
But
it
is
not
the
intent
of
the
present
Treatise
,
to
followe
this
argument
in
so
large
a
discourse
;
but
only
to
speake
of
religious
and
me●cifu●
Giuing
;
which
,
wearing
the
crowne
or
garland
aboue
all
the
rest
,
may
receiue
a
more
particular
and
speciall
declaration
,
thus
:
It
is
a
most
free
,
or
frranke
,
and
liberall
imparting
some
meete
and
conuenient
portion
of
that
wherewith
God
of
his
goodnesse
hath
blessed
euery
man
,
[
*
](A16763-e11730-b)
*
That
this
is
a
part
of
goodnes
&
beneficen●e
,
it
appeareth
,
Heb.
8.3
.
vnder
the
name
of
offering
giftes
to
God
,
yea
the
Lord
req●ireth
the
heart
it self
as
of
gift
.
Hee
wi●l
a●cept
of
nothing
in
way
of
constrain●
or
extortion
.
Re●de
also
Matt.
5.23
.
If
thou
bring
thy
gift
to
the
altar
.
&
●
to
the
maintenance
and
aduauncement
of
Gods
pure
religion
and
worship
,
and
to
the
mercifull
relieuing
,
comforting
and
succouring
of
all
such
as
we
see
,
or
for
want
of
such
,
of
those
whom
we
do
by
credible
report
,
vnderstand
at
any
time
,
to
be
in
any
present
necessitie
and
need
,
in
such
m●ner
as
God
himselfe
would
haue
his
owne
worship
to
be
vpheld
and
furthered
,
and
the
poore
among
his
people
in
all
Christian
Churches
,
to
be
comfortably
relieued
and
succoured
.
Of
the
which
religious
and
mercifull
contributing
and
giuing
,
are
the
words
of
our
Sauiour
Christ
,
men●ioned
in
the
beginning
of
this
chapter
,
to
be
vnderstood
,
in
that
he
sayd
:
It
is
a
blessed
thing
to
giue
rather
then
to
receiue
.
It
is
our
purpose
therfore
to
imploy
our
chiefe
studie
and
diligence
to
the
laying
open
of
this
point
so
farre
as
that
portion
of
time
and
grace
may
afford
,
which
God
of
his
mercy
shall
,
in
the
middest
of
the
ordinarie
duties
of
his
holy
ministery
,
alot
vnto
the
same
.
CHAP.
2.
What
graces
or
vertues
are
requisite
to
the
right
maner
of
Giuing
:
and
of
the
contrarie
vices
which
do
either
hinder
or
corrupt
the
same
.
BEcause
the
examination
of
the
definition
or
description
of
giuing
,
will
afford
vs
a
commodious
and
iust
occasion
to
note
the
vertues
of
right
Christian
giuing
:
&
likewise
because
the
vertues
being
known
the
contrary
vices
wil
the
more
euidently
appeare
:
it
shal
be
worth
our
labour
to
take
a
more
large
view
and
examination
of
the
same
;
and
euen
to
make
it
the
ground
and
direction
of
this
our
second
Chapter
.
First
of
all
therefore
,
it
commeth
to
be
considered
that
Giuing
(
as
was
said
)
is
a
free
,
or
franke
,
and
liberall
imparting
or
communicating
,
&c.
Now
that
it
is
so
,
that
a
Gift
must
be
free
,
and
proceede
of
a
liberall
and
franke
mind
,
it
is
euident
and
plaine
from
that
which
our
Sauiour
Christ
teacheth
in
the
sixth
chapter
of
the
Euangelist
Luke
,
verses
33
,
34
,
35.
If
(
saith
he
)
ye
doe
good
to
them
which
do
good
to
you
,
what
thanke
shall
ye
haue
?
For
euen
sinners
do
the
same
.
And
if
ye
lend
to
them
of
whom
ye
haue
hope
to
receiue
,
what
thanke
shall
ye
haue
?
For
euen
sinners
lend
to
sinners
to
receiue
the
like
.
Wherefore
loue
ye
your
enemies
,
and
do
good
and
lend
,
looking
for
nothing
againe
,
&c.
and
Prou.
chap.
25.21.22
.
If
he
that
hateth
thee
be
hungry
,
giue
him
bread
to
eate
.
&c.
and
Rom.
12.20
,
21.
Ouercome
euill
with
goodnesse
.
Luke
10.30
.
&c.
If
then
Christians
must
be
beneficiall
to
their
enemies
,
though
nothing
can
be
looked
for
in
way
of
recompence
from
their
hands
;
much
rather
must
we
be
helpfull
to
those
that
be
Christianly
minded
toward
vs
,
though
they
shall
neuer
be
able
to
requite
vs
.
If
we
must
ouercome
euil
with
goodnesse
(
which
as
it
is
the
most
honourable
,
so
is
it
the
most
difficult
victorie
that
may
be
)
much
rather
must
we
ouercome
our selues
,
to
do
good
to
those
,
who
wold
,
if
they
were
able
,
giue
vs
incouragement
by
their
kindnesse
,
to
striue
this
way
with
them
.
It
is
contrary
to
the
nature
of
a
gift
for
the
Giuer
to
haue
any
desire
of
a
recompence
for
it
.
This
were
rather
to
put
to
vsurie
,
or
to
sell
,
or
at
the
least
to
make
an
exchange
of
one
thing
for
another
,
&
not
to
giue
a
gift
.
He
that
giueth
a
gift
in
truth
,
must
do
it
simply
,
euen
for
it selfe
,
as
it
were
,
because
in
his
owne
heart
he
esteemeth
it
meete
and
worthy
that
it
should
be
done
,
because
God
hath
so
commanded
,
and
because
he
hath
promised
so
much
the
rather
to
recompence
it
,
by
how
much
all
humane
quittance
is
more
firmly
neglected
.
To
this
purpose
(
saith
our
Sauiour
Christ
)
When
thou
makest
a
feast
,
bid
thou
the
poore
,
the
maimed
,
the
lame
,
and
the
blinde
,
that
cannot
recompence
thee
againe
,
and
thou
shalt
be
recompenced
at
the
day
of
the
resurrection
.
Luke
ch.
14.12
,
13.14
.
That
also
which
our
Sauiour
Christ
commaundeth
his
disciples
,
concerning
the
preaching
of
the
Gopell
and
working
of
miracles
,
which
were
precious
gifts
of
God
,
saying
:
Freely
ye
haue
receiued
,
freely
giue
,
Matth.
10.8
.
the
same
also
hath
place
by
a
certaine
analogie
and
proportion
in
the
distribution
of
the
outward
blessings
&
Gifts
of
God
,
from
the
hands
of
all
those
to
whom
,
as
to
his
stewards
,
he
hath
of
his
free
fauour
committed
the
distribution
of
them
.
For
seeing
God
giueth
the
one
as
well
as
the
other
of
his
free
bountie
,
these
as
well
as
they
,
are
to
be
distributed
freely
,
of
beneuolence
,
and
not
as
of
sparing
,
or
grudgingly
,
as
Paul
instructeth
the
Corinthians
,
2.
epist.
9.5
.
And
againe
in
the
14.
verse
of
his
Epistle
to
Philemon
:
Without
thy
mind
(
saith
he
)
would
I
do
nothing
,
that
thy
benefite
should
not
be
as
of
necessitie
,
but
willingly
.
When
the
Creeple
,
which
lay
at
the
gate
of
the
Temple
of
Ierusalem
to
aske
almes
,
desired
an
almes
of
Peter
and
Iohn
,
as
we
read
,
Act.
3.2
.
&c.
Peter
saith
vnto
him
:
Siluer
and
gold
I
haue
none
,
but
that
which
I
haue
,
that
I
giue
thee
:
In
the
name
of
Iesus
Christ
of
Nazareth
arise
and
walke
.
Peter
no
doubt
was
willing
to
haue
giuen
gold
or
siluer
to
the
Creeple
freely
,
if
he
had
had
it
,
as
may
appeare
in
that
he
gaue
willingly
and
freely
that
which
was
better
than
gold
.
This
grace
of
freenesse
or
franknesse
is
necessarie
,
to
the
end
it
may
be
done
with
chearefulnesse
and
gladnesse
of
heart
;
which
is
a
grace
of
neare
affinitie
with
the
former
,
and
is
greatly
esteemed
of
the
Lord
:
according
as
it
is
said
,
The
Lord
loueth
a
chearfull
giuer
,
2.
Cor.
9.7
.
Yea
,
so
doth
he
loue
it
,
that
he
preferreth
a
smaller
gift
,
which
commeth
willingly
and
chearefully
,
before
a
gift
of
greater
value
,
when
it
is
drawne
forth
constrainedly
.
Wherefore
(
as
the
Apostle
saith
)
according
as
euery
man
wisheth
in
his
heart
,
not
grudgingly
,
or
of
necessitie
,
for
God
loueth
a
chearfull
giuer
:
in
the
place
euen
now
alleaged
.
And
before
that
,
in
the
12.
verse
of
the
eigth
chapter
.
If
there
be
first
a
willing
mind
,
it
is
accepted
according
to
that
a
man
hath
,
and
not
according
to
that
he
hath
not
.
Hence
also
it
is
that
,
in
the
beginning
of
the
same
chapter
,
Saint
Paul
verie
highly
commendeth
the
Christians
of
the
Macedonian
Churches
,
because
in
great
triall
of
affliction
their
ioy
abounded
,
and
their
most
extreme
pouertie
abounded
to
their
rich
liberalitie
.
For
to
their
power
(
saith
the
Apostle
)
I
beare
record
,
yea
,
and
beyond
their
power
they
were
willing
:
And
prayed
vs
with
great
instance
that
we
would
receiue
the
grace
and
fellowship
of
the
ministring
which
is
toward
the
Saints
.
A
notable
example
of
an
excellent
grace
,
the
which
being
so
singularly
commended
by
the
holy
Ghost
;
But
the
Macedonians
are
not
altogether
alone
.
Let
vs
therefore
helpe
forward
our
owne
slacknesse
by
some
other
examples
.
Among
the
which
Zache
in
the
19.
chapter
of
the
Euangelist
Luke
(
though
he
were
least
in
stature
of
body
among
a
great
multitude
)
yet
he
is
an
example
as
tall
as
a
Cedar
in
Lebanon
,
yea
and
also
speedily
shot
vp
in
more
excellent
manner
then
the
gourd
of
Ionah
,
to
the
magnifying
of
the
mightie
power
of
God
,
in
the
grace
of
his
blessed
Gospell
.
For
so
soone
as
he
began
to
tast
of
the
sweetnesse
of
that
saluation
which
is
brought
to
light
by
our
Sauiour
Christ
,
hee
standeth
forth
,
and
his
heart
is
inlarged
to
professe
,
euen
before
the
Lord
,
who
knew
his
heart
:
Behold
Lord
(
saith
he
)
the
halfe
of
my
goods
I
giue
to
the
poore
,
&c.
And
verily
,
if
we
aske
the
cause
why
the
common
sort
of
our
rich
pofessours
(
a
small
number
excepted
in
comparison
of
the
rest
)
are
now
a
dayes
so
skant
in
giuing
,
as
they
are
;
and
in
their
skantnesse
so
vnchearefull
:
it
is
for
that
their
heartes
continue
so
surfetted
and
oppressed
with
grosse
cares
and
couetous
desires
after
this
worldly
pelfe
,
that
they
haue
small
tast
,
and
willingly
are
ignorant
(
notwithstanding
they
haue
much
teaching
)
what
those
fruites
bee
,
which
the
bountie
of
God
toward
themselues
,
ought
to
drawe
from
them
,
in
respect
of
their
brethren
:
which
lesson
Zache
,
being
a
willing
and
teachable
scholler
,
by
and
by
vnderstood
.
And
let
vs
well
marke
that
our
Sauiour
Christ
,
who
accepted
the
offer
of
Zache
,
which
was
but
of
halfe
his
goods
to
the
poore
,
refuseth
to
giue
any
incouragement
to
that
other
rich
man
in
the
18.
chap.
of
the
same
Gospell
,
vnlesse
he
would
sell
all
that
he
had
,
and
giue
the
same
wholly
to
the
poore
.
Why
was
that
?
Zache
being
inlightened
by
faith
,
and
touched
with
godly
sorrow
for
his
sinnes
,
dedicated
the
halfe
of
his
goods
to
the
poore
,
with
a
hearty
and
chearfull
affection
,
to
declare
his
thankfulnesse
to
the
Lord
for
his
great
mercy
toward
him
in
the
forgiuenes
of
his
sinnes
,
&c.
But
the
other
rich
man
goeth
away
heauie
and
sorrowfull
,
euen
to
thinke
of
parting
from
his
earthly
possessions
and
goods
;
preferring
them
before
the
spirituall
riches
&
inheritance
of
the
kingdome
of
heauen
.
Therefore
he
remaining
vnbeleeuing
,
and
without
repentance
,
goeth
from
Christ
,
without
any
comfort
at
all
,
for
that
time
.
And
the
hardnesse
of
his
heart
,
in
that
he
was
closed
and
shut
vp
against
the
poore
,
was
also
euen
as
a
barre
to
hold
out
the
comfort
of
Gods
mercies
,
that
it
could
make
no
entrance
,
nor
finde
anie
friendlie
entertainment
with
him
.
But
that
we
may
see
,
as
in
a
chrystall
glasse
,
of
what
reckening
a
chearfull
and
heartie
giuer
is
in
the
sight
of
God
:
let
vs
consider
the
example
of
the
poore
widowe
,
as
it
followeth
in
the
21.
chapter
of
Luke
,
in
comparison
of
manie
rich
men
.
For
though
in
respect
of
the
small
quantitie
of
her
offering
,
she
gaue
as
good
as
nothing
to
speake
of
,
yet
her
gift
is
preferred
before
the
greater
quantitie
of
all
the
rich
mens
offering
put
together
at
the
same
time
:
Of
a
truth
(
saith
our
Sauiour
Christ
,
seeing
her
willing
and
ready
mind
)
this
widdow
hath
cast
in
more
then
they
all
.
For
they
haue
of
their
superfluitie
,
cast
into
the
offerings
of
God
,
but
she
of
her
penurie
hath
cast
in
all
the
liuing
she
had
.
Our
Sauior
giueth
to
vnderstand
,
that
she
had
no
more
then
she
offered
,
till
she
should
earne
it
with
her
fingers
ends
,
as
we
vse
to
speake
.
Her
example
therfore
is
notable
,
in
that
she
wold
rather
want
her selfe
,
then
to
be
altogether
wanting
in
the
holy
contribution
to
the
treasurie
of
the
Lords
Temple
.
The
like
willingnesse
and
cheerfulnesse
of
mind
,
did
vtter
it selfe
more
plentifully
in
outward
fruits
,
in
that
excellent
woman
Dorcas
,
according
to
her
more
rich
and
able
estate
,
who
vsed
to
clothe
the
poore
with
coates
and
garments
,
which
she
made
at
her
owne
costes
and
charges
,
to
the
relieuing
of
many
Christians
,
as
we
reade
Act.
9.36
.
&c.
Lydia
also
was
so
earnest
,
that
she
constrained
Paul
and
his
company
to
come
to
her
house
and
to
abide
there
.
Act.
16.15
.
The
like
chearfulnesse
ought
to
be
in
the
heart
of
euerie
godly
woman
,
according
to
that
notable
description
of
a
vertuous
wife
,
in
the
last
chapter
of
the
Prouerbes
;
where
it
is
written
,
that
She
stretcheth
out
her
hands
to
the
poore
,
yea
both
of
her
hands
to
the
needy
.
Hereunto
let
vs
adde
the
example
of
that
noble
Obadiah
,
for
singular
mercifulnesse
,
in
venturing
his
owne
life
,
in
hiding
and
fostering
a
hundreth
of
the
Lords
Prophets
,
to
preserue
them
from
the
rage
of
Iezabel
.
1.
King
.
18.3.4
.
Surely
Obadiah
would
neuer
haue
put
his
life
in
so
great
hazard
,
if
he
had
not
had
a
franke
and
free
heart
thereunto
.
Abraham
ran
to
giue
his
guests
intertainment
,
Gen.
18.2
.
But
not
to
stay
in
particulars
any
longer
,
let
vs
come
to
the
generall
commendation
of
the
people
of
God
,
in
their
holy
contribution
toward
the
Tabernacle
of
the
Lord
,
Exo.
35.20
.
&c.
Euerie
one
(
saith
the
text
)
whose
heart
incouraged
him
,
and
euery
one
whose
spirit
made
him
willing
,
came
and
brought
an
offering
to
the
Lord
for
the
worke
of
the
Taberna●le
of
the
Congregation
,
and
for
all
the
vses
thereof
,
and
for
the
holy
garments
:
Both
men
and
women
,
as
many
as
were
free
hearted
,
&c.
they
brought
a
free
offering
to
the
Lord
,
gold
,
s●lke
precious
stones
&c.
The
women
brought
their
looking
glasses
made
of
some
shining
mettal
chap.
38.8
.
Yea
,
more
then
enough
was
offered
by
the
congregation
.
chap.
36.5.6
.
Reade
also
2.
Chron.
29.31.36
.
and
chap.
35.8
.
where
the
willingnes
of
the
Princes
and
whole
congregation
,
is
commended
both
in
king
Hezekiah
,
and
also
in
king
Iosiah
his
reigne
.
And
let
this
(
I
pray
you
)
be
well
obserued
,
that
the
Lord
doth
not
for
his
part
,
willingly
accept
of
any
offering
or
dutie
,
which
is
not
performed
with
a
willing
and
cheareful
heart
,
as
appeareth
in
the
fifth
verse
of
the
36.
chap.
of
Exodus
,
where
he
admitteth
only
the
willing
heart
to
offer
vnto
him
.
This
is
the
thing
(
saith
Moses
)
which
the
Lord
commandeth
,
saying
:
Take
from
among
you
an
offring
vnto
the
Lord
.
Whosoeuer
is
of
a
willing
heart
,
let
him
bring
such
or
such
an
offering
,
as
is
there
expressed
.
It
is
like
to
the
proclamation
which
the
Lord
maketh
,
Deut.
20.8
.
concerning
the
going
forth
of
his
people
to
fight
his
battailes
.
Whosoeuer
is
afraid
or
faint-hearted
(
saith
the
Lord
)
let
him
go
and
returne
to
his
house
,
least
his
brethrens
heart
faint
like
his
heart
.
The
Lord
we
see
,
refuseth
the
faint-hearted
souldier
,
as
no
souldier
for
him
.
And
euen
so
he
refuseth
the
vnchearfull
Giuer
,
conributor
,
or
offerer
,
either
toward
his
worship
,
or
toward
the
reliefe
of
the
poore
among
his
people
,
as
no
meete
offerers
or
contributors
to
him
;
seeing
they
be
such
,
as
haue
not
yet
taken
any
courage
to
fight
against
that
prophanenesse
,
couetousnesse
,
and
distrust
in
Gods
prouidence
,
with
many
other
sinnes
,
which
of
necessitie
must
be
ouercome
by
a
spirituall
encounter
against
them
,
before
the
Lord
can
take
pleasure
either
in
the
giuer
and
offerer
,
or
in
the
gift
and
offering
which
is
tendered
before
him
:
whereof
we
haue
for
euident
examples
,
Cain
in
the
old
world
,
and
Ananias
with
Sapphira
his
wife
in
the
latter
dayes
of
the
Gospell
.
Wherefore
,
not
without
great
cause
doth
king
Dauid
(
as
was
vpon
occasion
touched
before
)
giue
most
heartie
and
glorious
praise
vnto
God
,
for
giuing
himselfe
and
his
people
,
hearts
to
offer
willingly
for
the
building
of
the
Lords
Temple
.
1.
Chron.
29.14
,
&c.
And
let
vs
obserue
it
well
,
that
it
is
indeed
a
speciall
grace
,
from
the
bounteous
hand
and
gratious
Spirit
of
God
;
and
the
same
also
a
singular
token
of
his
loue
,
when
any
can
with
willing
hearts
,
as
wise
disposers
of
the
manifold
grace
of
God
,
chearfully
distribute
the
good
gifts
of
God
,
which
he
hath
made
them
stewards
of
.
For
doubtlesse
,
there
is
naturally
in
euery
man
,
so
great
selfe-loue
and
couetous
desire
to
increase
still
in
worldly
riches
&
wealth
,
and
so
little
zeale
of
Gods
word
,
or
loue
to
his
children
,
that
our
harts
may
be
compared
to
the
bowe-net
,
which
easily
taketh
in
the
fish
,
but
hardly
letteth
any
go
out
againe
;
and
our
hands
are
as
one
wold
say
,
so
glewish
or
bird-limed
,
that
they
hold
fast
whatsoeuer
commeth
into
them
;
so
all
is
fish
which
commeth
to
not
.
Liberalitie
therefore
and
franknesse
of
heart
is
a
gift
or
grace
of
God
.
A
very
neare
,
yea
an
inseparable
companion
to
this
godly
,
franke
and
free-heartednesse
,
whereof
we
haue
hetherto
spoken
;
is
a
holy
ioy
and
delight
as
well
in
giuing
to
the
reliefe
of
men
,
as
in
offering
to
the
honor
and
glory
of
God
.
So
we
read
concerning
the
notable
example
of
the
Macedonians
alleaged
before
,
that
their
ioy
abounded
in
their
willing
and
chearful
contribution
.
And
so
likewise
we
sawe
in
the
example
of
king
Dauid
&
his
people
.
The
people
(
saith
the
text
)
reioyced
when
they
offered
willingly
to
the
Lord
with
a
perfect
heart
.
And
Dauid
the
king
reioyced
also
with
great
ioy
.
Be
ye
harborous
one
to
another
without
grudging
1.
Pet.
4.9
.
&
Philip.
2.14
.
Do
all
things
without
murmuring
and
reasonings
.
Now
to
the
end
these
euil
affections
of
Iudas
,
Nabal
,
&
the
rest
,
may
be
relinquished
&
cast
from
vs
,
as
most
vnworthy
the
seruants
of
God
;
&
that
such
as
giue
or
offer
to
holy
vses
,
may
do
that
which
they
do
,
with
a
franke
and
liberall
mind
,
and
so
haue
much
ioy
and
comfort
in
it
;
it
is
furthermore
necessarie
that
they
haue
these
graces
following
.
First
,
a
delightful
and
precious
estimation
of
those
things
whereunto
they
do
giue
and
contribute
,
whether
it
be
to
the
maintenance
of
Gods
worship
,
or
for
the
reliefe
of
his
poore
Saints
.
Secondly
,
faith
.
Thirdly
,
humility
.
Of
these
therefore
,
let
vs
consider
,
so
farre
as
may
concerne
the
matter
we
haue
in
hand
.
Touching
the
first
of
these
graces
;
let
it
not
seeme
tedious
,
to
looke
yet
once
againe
vpon
king
Dauid
,
seeing
God
hath
euery
way
made
him
a
most
beautifull
example
and
mirrour
herein
.
I
haue
a
delight
in
the
house
of
my
God
,
I
haue
prepared
for
it
with
all
my
power
,
golde
for
vessel
of
gold
,
&c.
Yea
moreouer
I
haue
of
my
owne
gold
&
siluer
,
which
I
haue
giuen
to
the
house
of
my
God
,
beside
all
that
I
haue
prepared
for
the
house
of
the
Sanctuarie
,
euen
three
thousand
talents
of
gold
,
of
the
gold
of
Ophir
,
and
seuen
thousand
talents
of
fined
siluer
,
to
ouerlay
the
walles
of
the
houses
,
1.
Chro.
29.3
.
&c.
And
Psalme
132.
it
is
testified
,
that
he
vowed
to
take
no
delight
in
any
other
thing
;
vntill
he
had
taken
due
order
for
the
establishing
of
the
worship
of
God
among
his
people
.
An
euident
proofe
whereof
,
may
be
taken
from
that
his
most
ioyous
dauncing
before
the
Lord
with
all
his
might
,
when
God
vouchsafed
to
permit
him
to
fetch
home
the
holy
Arke
to
the
citie
where
he
dwelt
,
2.
Sam.
6.
And
further
also
,
from
that
ioy
,
which
he
tooke
at
the
prosperous
successe
of
religion
;
as
is
euident
,
Psal.
122.
where
he
professeth
,
that
he
did
in
singular
maner
reioyce
,
when
the
people
sayd
vnto
him
:
We
will
go
into
the
house
of
the
Lord
.
Our
feete
shall
stand
in
thy
gates
,
ô
Ierusalem
,
&c.
And
againe
,
in
that
he
professeth
in
the
same
Psalme
.
vers.
8.9
.
saying
:
For
my
brethren
and
neighbours
sakes
I
will
wish
thee
now
prosperity
.
Because
of
the
house
of
the
Lord
our
God
,
I
will
procure
thy
wealth
.
Hetherto
of
Dauids
delightfull
and
precious
estimation
of
the
house
and
worship
of
God
.
The
like
is
testified
concerning
the
peoole
of
God
;
of
whom
he
speaketh
thus
,
in
the
16.
Psal.
Thou
art
my
Lord
(
saith
he
)
my
well-doing
extendeth
not
to
thee
:
But
to
the
Saints
that
are
on
the
earth
,
and
to
the
excellent
:
all
my
delight
is
in
them
.
And
thus
must
euerie
one
,
both
smaller
and
greater
;
whosoeuer
in
his
place
,
and
according
to
his
abilitie
,
mindeth
the
true
practise
of
beneficence
&
goodnesse
;
he
must
delight
both
in
the
worship
,
and
a●so
in
the
true
worshippers
of
God
,
esteeming
them
worthy
of
all
the
good
,
which
he
may
possibly
procure
vnto
them
.
And
first
,
touching
the
Temple
of
God
and
his
earthly
Ierusalem
,
a
type
of
the
spirituall
and
heauenly
;
looke
by
how
much
God
hath
diminished
the
cost
and
charge
of
the
ceremonious
worship
and
seruice
thereof
,
such
as
it
was
in
the
time
of
the
Law
;
he
who
is
mercifull
to
the
poore
,
and
freely
giueth
vnto
him
,
maketh
the
Lord
his
debter
,
who
will
surely
repay
him
:
but
also
that
the
Lord
esteemeth
the
poore
so
precious
vnto
him
,
namely
,
those
that
do
truly
beleeue
in
him
:
that
he
accounteth
it
done
to
himself
whatsoeuer
is
done
vnto
them
.
Matth.
29.
as
is
plaine
in
that
description
of
his
last
iudgement
.
Thus
farre
of
the
first
grace
necessarie
to
a
free
and
liberall
mind
.
The
second
grace
is
faith
;
that
is
to
say
,
not
onely
a
perswasion
that
they
which
practise
this
dutie
,
do
please
God
in
so
doing
;
but
also
,
that
he
will
blesse
and
gratiously
prouide
for
all
such
,
as
shall
continue
in
the
same
course
:
accoring
to
the
testimony
of
the
holy
Aopostle
,
Heb
,
13.16
.
where
he
giueth
this
charge
:
To
do
good
,
and
to
distribute
forget
not
:
for
with
such
sacrifices
God
is
pleased
,
and
Philip.
4.18
.
Saint
Paule
affirmeth
,
And
my
God
will
fulfil
all
your
necessities
through
his
riches
,
with
glorie
in
Iesus
Christ
.
Reade
also
Hosh
.
chap.
6.
vers.
6.
where
the
Lord
preferreth
mercie
before
sacrifice
and
therefore
it
cannot
be
but
he
greatly
accounteth
of
this
dutie
.
But
for
the
further
strengthening
of
faith
in
this
point
,
reade
more
in
the
third
chapter
of
this
Treatise
,
concerning
the
reward
of
right
Christian
Giuing
.
The
third
grace
necessarie
to
franke
and
liberall
Giuing
,
is
,
that
such
as
doe
giue
to
others
,
yea
,
or
toward
the
worship
of
God
,
be
humbled
in
the
sight
and
conscience
of
their
vnworthinesse
,
of
the
least
of
those
good
blessings
,
which
they
enioy
from
the
hand
of
God
;
so
that
they
may
say
in
truth
of
heart
,
as
Iaakob
did
:
I
am
not
worthy
of
the
least
of
all
the
mercies
,
and
all
the
truth
which
thou
hast
shewed
vnto
thy
seruant
,
Genes.
chap.
32.
vers.
10.
Yea
,
so
necessarie
is
this
grace
,
to
the
practise
of
beneficence
and
liberalitie
,
that
the
Apostle
Paule
,
minding
to
exhort
to
the
practise
of
it
,
doth
first
of
all
giue
warning
against
pride
,
which
he
knew
would
otherwise
hinder
the
same
.
Yea
he
commandeth
in
the
name
of
the
Lord
,
that
there
be
a
continuall
charge
giuen
against
it
,
both
by
Timothie
,
and
also
by
all
other
ministers
of
the
Gospell
to
the
end
of
the
world
.
Charge
them
(
saith
hee
)
that
are
rich
in
this
world
,
that
they
be
not
high
minded
,
and
that
they
trust
not
in
vncertaine
riches
,
but
in
the
liuing
God
(
who
giueth
vs
aboundantly
all
thinges
to
enioy
)
That
they
do
good
,
and
be
rich
in
good
works
,
and
ready
to
distribute
and
communicate
.
Laying
vp
for
themselues
in
store
a
good
foundation
against
the
time
to
come
,
that
they
may
obtaine
eternall
life
.
1.
Timoth.
chap.
6.
verses
17.18.19
.
In
the
which
wordes
,
note
also
,
that
together
with
this
morall
precept
of
humilitie
toward
men
,
hee
leaueth
no
place
for
opinion
of
merit
with
God
,
which
is
the
height
of
pride
;
that
it
is
a
free
,
or
franke
,
and
liberall
imparting
or
communicating
to
other
.
It
followeth
now
,
that
it
is
a
communicating
of
some
meete
and
conuenient
portion
of
that
wherewith
God
of
his
goodnesse
hath
blessed
euery
one
aboue
the
rest
of
his
people
:
wherein
,
these
three
things
do
offer
themselues
to
be
considered
of
vs
.
First
,
that
Christian
Giuing
or
liberall
beneficence
,
is
to
bee
prractised
in
righteousnesse
;
and
of
that
which
is
a
mans
owne
,
iustly
obtained
and
gotten
.
Secondly
,
that
Beneficence
and
the
actions
thereof
are
to
bee
ordered
wisely
,
and
according
to
good
discretion
.
Thirdly
,
that
it
is
a
dutie
belonging
to
euerie
Christian
,
whomsoeuer
God
hath
in
any
measure
made
able
to
spare
any
thing
,
to
relieue
his
brother
or
neighbour
,
who
is
more
poore
and
needie
then
himselfe
.
Of
all
and
euerie
one
of
these
,
let
vs
consider
in
the
same
order
.
Touching
the
first
of
these
three
points
;
namely
,
that
Christian
beneficence
is
to
be
perfourmed
of
that
which
is
our
owne
iustly
gotten
:
howe
can
wee
thinke
that
it
should
be
otherwise
,
seeing
God
requireth
of
all
his
seruants
,
both
high
and
lowe
,
rich
and
poore
,
that
alwayes
,
in
all
things
,
they
do
exercise
iustice
and
iudgement
?
According
to
that
which
we
reade
Psalme
106.3
.
Blessed
are
they
which
keepe
iudgement
and
do
righteousnesse
at
all
times
.
In
which
respect
also
,
the
seruantes
of
God
are
euerie
where
in
the
holy
Scriptures
,
noted
by
this
propertie
in
generall
,
that
they
loue
righteousnesse
.
And
more
particularly
,
concerning
this
dutie
of
liberality
and
beneficence
,
which
we
speake
of
;
the
verie
almes
which
the
seruants
of
God
are
to
giue
,
and
which
only
God
alloweth
,
it
beareth
euen
the
name
of
Righteousnesse
:
and
that
not
onely
,
because
it
is
a
dutie
,
of
right
and
iustice
to
be
perfourmed
toward
such
as
haue
need
;
but
that
therewithall
likewise
we
might
be
giuen
to
vnderstand
,
that
it
is
iust
and
right
,
that
almes
should
be
giuen
of
that
which
is
righly
a
mans
owne
,
and
not
of
that
which
is
gotten
by
any
vnrighteous
dealing
.
To
this
purpose
tendeth
that
which
we
read
,
Deut.
24.13
.
where
the
Lord
our
God
speaking
of
right
mercifull
dealing
to
the
poore
,
saith
;
that
it
shall
be
accounted
for
righteousnesse
,
to
such
as
duly
practise
the
same
.
And
Dan.
4.24
.
the
holy
Prophet
exhorting
the
vniust
and
cruel
Tyrant
,
to
take
thence
forward
a
iust
and
mercifull
course
;
he
counselleth
him
to
break
off
his
sinnes
by
this
kind
of
righteousnesse
and
mercie
toward
the
poore
.
And
Psal.
112.
vers.
2.
The
Spirit
of
God
speaking
of
the
right
mercifull
and
true
almes-man
indeed
;
he
alleadgeth
by
his
holy
Prophet
,
that
his
righteousnesse
is
a
ioynt
companion
,
or
rather
a
guide
of
his
mercie
.
He
is
mercifull
(
saith
the
holy
Ghost
)
and
full
of
compassion
and
righteousnesse
.
And
againe
:
He
hath
distributed
and
giuen
to
the
poore
:
his
righteousnesse
remaineth
for
euer
.
The
which
place
of
Scripture
the
Apostle
Paul
citing
to
the
same
purpose
,
2.
Cor.
9.9
.
he
expresseth
the
liberalitie
of
the
mercifull
man
,
by
the
same
word
Righteousnesse
,
though
our
English
translation
vseth
another
word
,
saying
in
the
same
sence
,
His
beneuolence
endureth
for
euer
.
And
verse
10.
God
will
increase
the
fruite
of
your
beneuolence
.
Prouentus
iustitiae
.
The
Greeke
text
is
in
either
verse
DICAIOSVNE
,
righteousnesse
,
as
it
is
in
the
Hebrue
TSIDQATH
.
Likewise
in
the
beginning
of
the
sixth
chap.
of
Matth.
in
steed
of
almes
which
is
in
the
Greeke
,
the
Syrian
word
,
after
the
maner
of
the
Hebrue
phrase
,
as
also
of
the
Chalde
,
as
Tremelius
in
his
note
vpon
the
same
place
,
well
obserueth
,
is
righteousnesse
,
in
so
much
as
almes
is
not
the
least
part
thereof
.
For
to
speake
truly
,
no
man
can
worthilie
beare
the
name
,
or
doo
indeede
the
part
of
a
liberall
man
;
vnlesse
he
be
first
a
righteous
and
iust
dealing
man
.
Liberalitie
giuen
of
an
other
mans
goodes
,
is
no
liberalitie
from
the
hand
of
an
vsurper
,
though
he
seemeth
to
be
the
giuer
of
them
.
It
is
rather
his
theft
and
fraude
,
or
else
his
oppression
and
rapine
;
it
is
not
his
liberalitie
.
O
how
much
better
were
it
,
for
such
a
one
to
make
restitution
,
rather
then
to
beare
the
face
or
rather
the
visa●d
of
a
liberall
and
mercifull
man
!
verilie
,
almes
of
that
which
is
gotten
by
iniquitie
,
is
abomination
to
the
Lord
.
The
crie
of
him
,
who
hath
beene
oppressed
,
spoiled
,
or
defrauded
,
will
be
louder
in
the
eares
of
the
Lord
for
vengeance
;
then
the
praier
,
or
thankes-offering
of
the
other
,
for
blessing
and
reward
.
For
what
reason
or
equitie
is
there
,
that
some
small
portion
,
which
vnrighteous
men
giue
,
of
that
vnmercifull
yea
cruell
hauock
and
spoile
wich
they
haue
made
,
should
take
away
any
guiltinesse
of
their
great
and
grieuous
sinne
.
Wherefore
,
let
so
manie
as
minde
to
make
practise
of
true
liberalitie
,
hearken
in
the
feare
of
God
,
to
the
wise
counsell
of
king
Salomon
,
Prou.
ch.
5.15
.
Drinke
(
saith
he
)
the
water
of
thy
cisterne
,
and
of
the
riuers
out
of
the
middest
of
thine
owne
well
.
Let
thy
fountaines
flowe
forth
,
and
the
riuers
of
waters
in
the
streets
:
that
is
,
ioyfully
enioy
and
vse
that
portion
of
outward
blessings
,
which
God
hath
in
mercie
,
as
a
fruit
of
thy
honest
labour
,
or
otherwise
as
it
hath
pleased
him
,
to
bestow
vpon
thee
;
not
onely
for
thy
necessitie
,
but
euen
for
thy
sober
delight
and
comfort
also
:
prouided
,
that
of
that
which
thou
maist
spare
,
as
it
were
the
ouerflowings
of
thy
full
cisterne
,
others
that
stand
in
need
,
and
are
as
the
drie
and
thirsty
ground
,
may
be
mercifully
refreshed
and
relicued
by
thee
.
And
then
it
followeth
in
the
same
place
for
a
further
instruction
:
But
let
them
be
thine
,
euen
thine
only
,
and
not
a
strangers
with
thee
:
that
is
,
order
the
matter
so
,
that
through
no
euill
or
intemperate
abuse
of
thine
,
God
be
prouoked
to
alienate
thy
goods
from
thy selfe
to
any
other
:
of
the
which
iudgement
he
had
spoken
before
in
the
tenth
verse
of
the
same
chapter
.
Moreouer
,
the
Lord
protesteth
expresly
,
that
he
hateth
robberie
,
yea
though
it
be
ioyned
with
burnt
offering
:
Isai
61.8
.
As
though
the
Lord
should
say
,
Such
kind
of
people
,
without
true
repentance
,
shall
find
no
expiation
with
me
,
how
plentifull
soeuer
they
are
in
their
vniust
sacrifices
.
For
as
it
is
in
the
holy
Prouerb
.
chap.
15.
verse
8.
The
sacrifice
of
the
wicked
is
an
abomination
to
the
Lord
.
And
Deut.
chap.
23.
verse
18.
It
is
abomination
to
the
Lord
thy
God
to
bring
the
hyre
of
a
whore
,
or
the
price
of
a
dog
into
his
house
for
anie
vow
.
The
sacrifices
which
may
be
pleasing
to
the
Lord
,
must
not
onely
be
in
their
owne
nature
and
kinde
such
as
they
ought
to
be
,
without
blemish
,
of
the
best
of
the
flocke
or
heard
:
but
also
they
must
be
euery
way
,
the
sacrifices
of
righteousnesse
,
as
touching
the
whole
manner
of
the
offering
of
them
.
And
our
owne
they
must
be
,
by
speciall
right
and
interest
,
and
not
another
mans
;
or
come
to
vs
lightly
and
at
aduenture
wee
cannot
tell
how
.
Right
worthie
is
the
saying
of
king
Dauid
to
Ornan
(
yea
though
he
would
for
his
part
haue
giuen
his
threshing
flower
vnto
him
for
a
place
dedicatorie
to
the
worship
of
God
)
Not
so
(
saith
he
,
seeing
he
was
himselfe
to
dedicate
it
vnto
God
)
but
I
will
buy
it
for
sufficient
money
:
for
I
will
not
take
that
which
is
thine
for
the
Lord
,
nor
offer
burnt
offerings
without
cost
.
1.
Chron.
chap.
21.
verse
24.
And
right
worthy
likewise
is
that
protestation
of
Zacheus
in
the
Gospell
,
who
disposing
halfe
his
goods
to
the
poore
,
as
a
fruit
of
his
faith
,
repentance
and
loue
vnto
Christ
,
doth
promise
also
restitution
for
that
wrong
dealing
,
wherewith
any
could
iustly
charge
him
.
The
foundation
of
Christian
beneficence
and
giuing
,
being
thus
laid
,
as
it
were
,
in
righteousnes
:
the
second
point
now
followeth
,
wherein
it
is
required
,
that
beneficence
first
iustly
gotten
,
should
no
lesse
wisely
and
discreetly
be
afterward
ordered
and
disposed
.
For
(
as
we
might
perceiue
euen
now
)
king
Salomon
deuideth
the
wealth
and
riches
of
a
man
,
into
that
which
is
contained
in
the
cistern
,
which
is
as
it
were
the
stocke
,
the
which
must
not
be
suffered
at
anie
time
,
ouer
negligently
and
wastfully
to
run
out
,
as
if
a
man
should
pull
out
the
plugge
at
the
bottome
:
and
into
the
ouerflowings
of
the
cisterne
,
which
are
as
the
ouerplus
of
the
reuenues
and
increase
;
the
which
,
though
they
be
employed
to
the
benefiting
of
such
as
bee
not
of
their
owne
proper
family
&
charge
,
yet
will
not
impaire
a
mans
estate
.
The
cisterne
therefore
,
is
by
the
aduise
of
God
himselfe
,
wisely
and
charily
to
be
looked
vnto
.
Neuerthelesse
,
in
times
of
extraordinarie
straightes
,
the
seruants
of
God
stand
bound
to
stretch
forth
their
hands
in
more
then
an
ordinarie
and
wonted
measure
:
For
of
the
battailes
and
of
the
spoyles
they
did
dedicate
to
the
maintenance
of
the
house
of
the
Lord
.
Rea●
also
2.
Chron.
31.3.4
.
the
notable
example
of
king
Hezekiah
,
who
of
his
o●ne
substance
allowed
a
great
portion
,
and
likewise
commaunded
the
people
so
to
do
,
that
the
Priests
and
Leuites
might
be
encouraged
in
the
Lawe
of
the
Lord
.
The
reason
why
the
seruants
of
God
,
are
in
times
of
more
then
ordinarie
want
,
to
make
an
extraordinarie
supply
,
is
,
for
that
euen
,
as
in
times
of
persecution
,
the
Lord
taketh
triall
of
the
faith
of
those
that
be
truly
his
,
toward
himselfe
:
for
to
shrinke
away
were
notable
and
shamefull
vnfaithfulnesse
:
so
in
times
of
speciall
scarcitie
and
want
,
God
taketh
triall
of
our
loue
to
our
brethren
,
whether
we
set
more
by
our
money
and
outward
goods
,
then
by
the
spirituall
comfort
of
their
soules
,
and
maintenance
of
their
liues
;
which
doubtlesse
were
not
only
singular
vnkindnesse
,
but
euen
grieuous
vnmercifulnesse
,
yea
crueltie
to
bee
condemned
in
any
of
the
children
of
God
.
Neither
may
this
seeme
strange
,
that
for
the
loue
which
we
beare
to
the
brethren
,
we
should
disburse
part
of
our
outward
goods
,
for
the
comfort
of
their
naturall
liues
,
and
to
incourage
them
to
walke
chearfully
in
the
wayes
of
the
Lord
:
seeing
(
if
need
should
so
require
)
we
must
not
thinke
our
liues
too
deare
,
to
poure
them
foorth
for
their
preseruation
,
and
for
the
comfort
and
confirmation
of
their
faith
,
as
1.
Iohn
.
3.16
.
We
ought
to
lay
downe
our
liues
for
the
brethren
.
And
so
we
reade
that
Priscilla
and
Aquila
indangered
their
owne
liues
,
and
were
willing
to
haue
died
,
rather
then
Paules
life
should
haue
bene
destroyed
,
Rom.
16.4
.
To
whom
therfore
(
saith
the
Apostle
)
not
I
only
giue
thanks
,
but
also
all
the
Churches
of
the
Gentils
.
Neuerthelesse
,
both
in
the
ordinarie
and
also
in
the
extraordinarie
distribution
of
that
almes
and
beneficence
,
which
anie
Christian
giueth
,
great
caution
is
to
be
vsed
,
for
the
preuenting
of
all
vnnecessarie
waste
,
lest
that
bee
loosely
and
vnskilfully
scattered
and
throwne
about
,
which
ought
to
be
very
wisely
as
it
were
sowne
,
and
most
husbandly
disposed
.
To
this
purpose
is
that
which
we
reade
in
the
fift
verse
of
the
112.
Psalme
.
A
good
man
is
mercifull
and
lendeth
,
and
will
measure
his
affaires
by
iudgement
.
That
is
,
hee
will
order
and
moderate
all
things
with
so
good
discretion
,
and
keepe
himselfe
within
so
good
a
compasse
,
that
in
doing
good
,
he
will
still
continue
to
doe
good
;
yea
and
that
with
an
increase
,
and
not
by
decreasing
through
the
blessing
of
God
.
For
as
king
Salomon
saith
in
his
holy
Prouerbes
:
Through
wisedome
is
an
house
builded
,
and
by
vnderstanding
it
is
established
.
And
by
knowledge
shall
the
chambers
be
filled
with
all
precious
and
pleasant
riches
.
chap.
24.3.4
.
And
againe
,
chap.
21.20
.
In
the
house
of
the
wise
is
a
pleasant
treasure
and
oyle
:
but
a
foolish
man
deuoureth
it
.
Thus
then
we
may
see
,
that
beneficence
by
wisedome
may
be
practised
,
not
onely
without
vtter
impouerishment
;
but
also
to
the
further
inriching
,
&
to
the
most
singular
benefit
&
blessing
of
the
wise
and
discreet
practisers
of
it
:
according
to
that
which
followeth
in
the
verie
next
Prouerb
:
He
that
followeth
after
righteousnesse
and
mercy
,
shall
find
life
,
righteousnesse
,
and
glorie
.
Wisedome
therefore
moderateth
beneficence
,
and
beneficence
inricheth
the
wise
;
so
that
through
the
grace
of
God
,
they
continuing
in
benefiting
others
,
proue
most
beneficiall
to
themselues
in
the
end
.
Now
that
it
is
the
speciall
grace
and
commendation
of
beneficence
,
that
it
should
be
so
considerately
disposed
,
that
euerie
mans
beneficence
should
not
end
in
one
or
a
fewe
benefites
,
not
onely
the
godly
wise
,
but
euen
the
heathen
wise
men
,
haue
obserued
.
And
to
this
end
,
they
prescribe
manie
good
cautions
,
for
the
guiding
and
directing
of
liberalitie
,
lest
after
that
it
hath
broken
the
seruile
yoke
of
niggardly
couetousnesse
,
wherein
it
was
vniustly
detained
;
it
should
degenerate
into
ouer
licentious
prodigality
,
or
some
other
vnworthy
and
vnbridled
folly
.
These
eautions
I
thinke
it
not
vnworthy
to
set
them
downe
,
as
they
follow
.
First
,
that
none
be
any
way
dammaged
or
hindered
by
the
vnwise
,
and
indiscreet
,
or
vniust
disposing
of
liberalitie
.
Secondly
,
that
no
mans
beneficence
be
aboue
his
abilitie
.
Thirdly
,
that
nothing
which
any
man
is
able
to
perform
be
done
for
ostentation
and
vaine
glorie
.
Finally
,
that
in
the
practise
of
liberality
,
euery
one
,
to
whose
reliefe
it
is
disposed
,
be
respected
according
as
he
is
more
or
lesse
worthy
for
vertue
,
or
in
greater
or
lesser
need
through
the
present
exigence
,
as
one
may
say
,
of
his
miserie
,
&c.
These
and
such
like
,
are
the
wise
cautions
,
which
euen
heathen
men
haue
seene
meete
to
bee
obserued
,
for
the
well
ordering
of
liberalitie
and
beneficence
:
they
all
holding
,
that
vnaduised
beneficence
is
verie
discommendable
,
and
that
euen
great
giftes
so
bestowed
,
are
of
lesse
worth
and
reckening
,
then
small
benefites
wisely
disposed
.
The
same
cautions
and
directions
,
which
the
only
perfectly
wise
and
sacred
word
of
God
,
doth
most
wisely
and
perfectly
teach
,
would
to
God
all
Christians
wold
be
carefull
to
learne
and
practise
better
then
euer
the
Heathen
did
.
Which
verily
,
by
the
grace
of
God
they
should
easily
do
,
or
at
the
least
not
more
vnwisely
,
to
the
shame
of
Christianity
,
if
they
would
hearken
to
the
instructions
of
his
word
.
Then
should
not
the
foolish
hearts
of
so
many
of
vs
,
be
as
closely
drawne
together
and
fast
locked
vp
as
are
the
strings
of
our
purses
,
and
the
liddes
of
our
boxes
and
hutches
,
when
we
should
doe
any
good
:
therein
preferring
earthly
riches
which
are
corruptible
and
transitorie
,
before
the
heauenly
and
eternal
treasures
of
the
kingdome
of
heauen
:
so
setting
greater
store
by
worldly
friendes
,
then
regarding
,
by
the
well
bestowing
of
our
riches
,
to
prepare
our selues
friendes
against
that
great
day
of
account
,
which
God
will
one
day
call
vs
vnto
:
aspiring
and
hunting
more
after
the
vaine
glorie
and
pleasures
of
this
life
,
then
after
the
spirituall
ioyes
and
incorruptible
crowne
of
the
kingdome
of
heauen
.
Then
should
not
so
many
bee
so
ouerwise
,
as
to
neglect
all
practise
of
beneficence
,
lest
they
should
(
as
they
pretend
)
bestowe
it
amisse
sometime
:
as
though
it
were
not
better
that
almes
shoulde
bee
sometimes
lost
and
perish
,
then
anie
creature
should
at
anie
time
bee
lost
for
want
of
almes
,
and
as
though
it
were
sayd
in
vaine
,
that
some
at
vnawares
haue
receiued
Angels
into
their
houses
,
when
as
they
did
thinke
them
to
bee
but
mortall
men
.
Then
should
not
so
manie
bestowe
that
which
they
account
their
l●beralitie
,
yea
,
their
greatest
,
and
most
religious
bountie
,
so
corruptly
and
prophanely
as
they
vse
to
doe
:
in
setting
open
their
houses
to
Dicing
and
Carde-play
,
to
masking
and
mumming
in
Christmasse
,
and
to
other
lewde
practises
at
other
speciall
times
of
the
yeare
,
which
they
account
their
good
house-keeping
.
Then
should
not
the
vsuall
liberalitie
of
a
number
bee
spilt
,
as
it
were
water
vpon
the
barren
and
vnpofitable
ground
,
as
heretofore
it
hath
bene
,
vppon
roguish
,
vagabonde
,
and
idle
persons
,
which
nothing
at
all
minded
any
honest
course
of
life
in
obedience
either
to
the
lawes
of
God
,
or
of
the
lande
wherein
they
liued
:
yea
,
which
is
a
thousande
times
worse
;
then
shoulde
it
not
bee
in
anie
wise
employed
of
anie
to
the
maintenance
of
abominable
idolatrie
and
superstition
,
and
of
such
as
are
the
wicked
instrumentes
and
ministers
thereof
,
damnable
Iesuiticall
and
Seminarie
Priestes
,
&c.
For
all
such
beneficence
(
falsly
so
called
)
is
no
true
liberalitie
,
but
cleane
contrarie
to
the
nature
of
this
most
noble
and
free-borne
vertue
,
which
implyeth
onelye
that
kind
of
bestowing
of
our
goods
,
which
best
beseemeth
a
liberall
and
free
minde
indeede
:
that
is
,
such
a
minde
,
as
is
made
free
by
the
Spirite
of
God
,
from
all
seruile
furtherance
of
sinne
or
sinners
,
in
anie
euill
way
,
and
to
all
willing
preferring
and
aduauncing
,
onely
of
true
Godlinesse
and
Religion
,
by
all
the
good
and
holie
meanes
that
it
can
.
Finally
,
if
true
wisedome
and
discretion
might
alwayes
holde
the
sterne
of
Christian
beneficence
and
liberalitie
,
yea
,
euen
there
where
there
is
an
honest
and
good
minde
;
then
not
so
manie
,
yea
rather
none
at
all
,
should
so
soone
sinke
themselues
,
and
growe
vtterly
vnable
in
short
time
to
hold
out
in
that
course
which
first
they
beginne
with
too
full
and
broad
a
sayle
:
though
the
truth
is
,
much
fewer
haue
need
of
a
bridle
to
curbe
and
hold
them
in
,
then
the
rest
stand
in
need
of
the
sharpe
spurre
to
put
them
into
that
quicker
pace
,
which
easily
they
might
be
able
without
any
tyring
to
continue
and
abide
in
:
according
to
that
saying
of
the
holy
Prophete
,
The
liberall
man
will
deuise
of
liberall
things
,
and
he
will
continue
his
liberalitie
,
Isai
.
32.8
And
thus
we
may
perceiue
in
a
good
part
,
what
wisdom
is
requisite
to
the
discreet
ordering
and
disposing
of
euery
mans
,
yea
euen
of
his
owne
priuate
beneficence
.
And
therefore
we
are
the
lesse
to
maruell
,
though
the
Lord
requireth
speciall
wisedome
to
the
bestowing
of
the
publike
beneficence
and
almes
of
the
Church
,
which
ariseth
of
the
particular
contributions
of
manie
into
one
summe
:
according
to
that
which
we
read
in
the
sixth
chap.
of
the
Acts
of
the
holy
Apostles
,
concerning
those
Deacons
,
who
were
by
the
consent
of
al
the
Apostles
to
haue
this
charge
:
Wherfore
(
say
they
,
guided
herein
by
the
holy
Ghost
,
and
that
by
occasion
of
some
former
failing
in
this
behalfe
)
brethren
looke
ye
out
among
you
seuen
men
of
honest
report
,
and
full
of
the
holy
Ghost
and
of
wisedome
,
whom
we
may
appoint
to
this
businesse
.
Concerning
the
singular
wisedome
of
which
ordinance
,
in
regard
of
the
institution
,
which
is
from
the
wisedome
of
God
himselfe
,
and
how
wisely
the
publike
beneficence
of
the
Churches
of
Christ
is
to
be
disposed
;
I
will
only
set
downe
in
this
place
,
that
which
an
excellent
learned
man
hath
written
concerning
this
matter
,
he
shewing
therein
the
remedy
against
vagabond
and
roguish
beggers
,
who
ought
not
to
be
suffered
among
Christians
:
Like
as
our
godly
Magistrates
haue
wisely
discerned
,
and
of
late
worthily
prouided
for
the
more
through
and
full
suppressing
of
them
,
There
ought
to
be
(
saith
that
learned
man
)
in
euery
Church
certaine
choise
men
,
who
should
haue
the
names
of
all
the
poore
set
downe
in
writing
,
the
which
should
cary
a
diligent
eye
,
to
marke
both
the
greatnesse
of
the
pouerty
wherewith
any
are
distressed
,
and
also
what
worke
they
were
able
to
doe
:
and
accordingly
to
distribute
the
almes
,
giuing
no
maintenance
to
make
any
growe
idle
,
and
withdrawing
their
almes
from
such
as
are
vnwilling
to
labour
.
To
the
which
end
also
order
ought
to
be
taken
,
that
there
might
be
in
seuerall
Churches
a
publike
treasurie
,
wherein
publike
contributions
should
be
layd
vp
:
and
that
euery
man
as
he
is
able
,
should
not
only
offer
something
euery
time
of
the
holy
assembly
,
but
that
three
or
foure
times
of
the
yeare
they
should
prepare
some
more
worthy
gift
:
and
concerning
the
Gouernours
of
the
treasurie
,
that
it
should
be
their
dutie
,
not
onely
to
distribute
the
same
,
but
also
to
giue
the
Church
an
account
,
both
what
they
haue
receiued
,
and
what
they
haue
layd
out
.
Neither
is
there
anie
reason
,
why
any
should
pretend
that
they
will
distribute
their
own
goods
,
as
they
themselues
should
thinke
good
,
in
so
much
as
it
is
hard
for
any
to
knowe
all
,
and
the
true
state
of
things
is
more
easily
found
out
by
men
which
are
purposely
appointed
thereunto
:
and
beside
,
it
is
rather
to
be
wished
that
all
things
may
be
done
in
an
orderly
course
then
no
man
can
tell
how
.
This
is
the
discreete
iudgement
and
godly
aduise
of
that
great
learned
man
.
And
verily
,
howsoeuer
the
publike
ordinance
of
God
doth
not
take
away
and
suppresse
the
particular
disposing
of
mens
priuate
beneuolence
,
as
they
shal
see
good
vpon
their
owne
godly
&
priuate
considerations
;
yet
it
must
needs
be
a
great
ease
vnto
euery
one
,
touching
persons
vnknowne
to
them
,
in
that
they
may
with
good
conscience
leaue
them
to
those
who
haue
the
charge
of
the
publike
distribution
.
Now
as
touching
that
which
remaineth
,
concerning
that
wisedome
and
discretion
which
is
to
be
vsed
in
distribution
of
beneficence
,
we
shall
haue
occasion
to
speake
of
it
anone
.
The
last
of
the
three
former
points
,
is
henceforth
to
be
considered
of
vs
;
to
wit
,
that
it
is
euery
Christians
dutie
,
according
to
his
abilitie
,
He
hath
shewed
thee
ô
man
(
saith
the
Prophet
Micah
)
what
is
good
and
what
the
Lord
requireth
of
thee
,
Surely
to
do
iustice
,
&
to
loue
mercy
.
ch.
6.8
.
&
Zach.
7.9
.
Thus
speaketh
the
Lord
of
Hosts
,
saying
:
Execute
ye
true
iudgement
,
&
shew
mercy
&
compassion
euery
man
to
his
brother
,
&c.
and
Psal.
37.21
.
The
righteous
is
merciful
and
giueth
.
Now
,
that
all
are
to
make
practise
of
this
grace
,
reade
1.
Cor.
16.1
.
&c.
Concerning
the
gathering
for
the
saints
,
as
I
haue
ordained
in
the
Churches
of
Galatia
,
so
day
,
also
euery
first
day
of
the
weeke
(
that
is
,
on
euery
Lords
day
,
the
Christian
Sabbath
)
let
euery
one
of
ye
(
saith
the
Apostle
)
put
aside
by
himself
,
and
lay
vp
a
God
hath
prospered
him
,
that
then
there
be
no
gatherings
when
I
come
.
That
is
,
that
so
there
be
no
neede
to
spend
anie
further
time
for
that
special
collection
.
And
when
I
am
come
(
as
the
holy
Apostle
addeth
)
whosoeuer
ye
shall
allow
by
letters
,
them
will
I
send
to
bring
your
liberality
to
Ierusalem
.
And
if
it
be
meete
that
I
go
also
they
shall
go
with
me
.
And
2.
Cor.
9.7
.
As
euery
man
wisheth
in
his
heart
.
And
1.
Iohn
3.17
.
Whosoeuer
hath
this
worlds
good
and
seeth
his
brother
to
haue
neede
,
and
shutteth
vp
his
compassion
from
him
,
how
dwelleth
the
loue
of
God
in
him
?
And
Ephes.
chap.
4.28
.
Let
him
that
stole
steale
no
more
:
but
let
him
rather
labour
and
worke
with
his
hands
the
thing
which
is
good
,
that
he
may
haue
to
giue
vnto
him
that
needeth
.
And
when
the
people
comming
to
Iohns
baptisme
,
asked
of
him
,
He
that
hath
two
coates
,
let
him
part
with
him
that
hath
none
,
and
he
that
hath
meate
,
let
him
do
likewise
.
Luke
chap.
3.11
.
Thus
then
it
is
plaine
,
that
all
stand
bound
to
giue
.
And
not
onely
so
,
but
that
which
is
more
,
we
are
further
to
vnderstand
,
that
euery
one
standeth
bound
according
to
his
ability
,
and
according
to
all
iust
occasions
offered
of
God
,
to
doe
good
;
that
is
,
mercifully
to
succour
and
relieue
all
and
euery
one
which
standeth
in
need
of
our
helpe
:
as
the
parable
of
our
Sauiour
Christ
set
downe
in
the
tenth
chapter
of
Luke
,
to
shew
who
is
a
mans
neighbour
,
doth
euidently
declare
:
from
the
example
of
that
mercifull
Samaritan
,
in
his
succouring
of
the
distressed
Iew
.
According
also
to
that
speech
which
the
Lord
vseth
by
his
Prophete
Isaiah
,
chap.
58.7
.
Hide
not
thy selfe
from
thine
owne
flesh
.
For
though
there
were
no
more
but
this
bond
,
that
one
man
is
of
the
same
flesh
or
kind
with
another
;
the
Lord
giueth
to
vnderstand
,
that
it
ought
of
it selfe
to
be
counted
sufficient
reason
to
prouoke
any
man
to
deale
mercifully
with
euery
one
that
is
of
the
nature
of
man
.
And
herein
ought
euerie
one
to
settle
his
mind
to
continue
vnwearible
,
seeing
God
himselfe
hath
so
appointed
,
that
the
occasions
and
necessities
of
exercising
mercie
will
bee
continuall
,
according
to
that
we
read
,
Deut.
15.11
.
and
more
expesly
,
Matt.
26.11
.
where
our
Sauiour
Christ
saith
:
Ye
shall
haue
the
poore
alwayes
with
you
.
according
also
to
the
holy
Prouerb
.
ch.
22.2
.
The
rich
and
the
poore
meete
together
:
the
Lord
is
the
maker
of
them
all
.
And
wherefore
is
he
so
?
No
doubt
that
by
the
rich
he
might
helpe
the
poore
,
and
by
the
poore
make
triall
of
the
rich
,
as
it
is
well
obserued
&
answered
by
a
godly
learned
Father
.
Neuertheles
,
the
same
our
God
who
commandeth
vs
to
do
good
vnto
all
,
&
that
alwayes
;
he
doth
specially
require
that
we
be
chiefly
beneficiall
to
those
poore
ones
,
which
be
of
the
houshold
of
faith
.
When
I
shall
take
my
iourney
into
Spaine
(
saith
Saint
Paule
)
I
will
come
to
you
,
&c.
But
now
I
go
to
Ierusalem
to
minister
vnto
the
Saints
.
For
it
hath
pleased
them
of
Macedonia
and
Achaia
to
make
a
certaine
distribution
vnto
the
poore
Saints
which
are
at
Ierusalem
.
For
it
hath
pleased
them
,
and
their
debters
are
they
.
&c.
Neither
are
we
to
stay
til
such
as
we
mind
to
help
be
pressed
with
extreme
neede
,
and
therefore
to
make
delayes
;
but
to
take
hold
of
the
occasion
,
and
if
it
may
be
,
euen
to
preuent
their
calamitie
.
For
so
we
haue
the
precept
,
Prou.
3.28
.
Say
not
to
thy
neighbour
,
Go
and
come
againe
,
and
to
morrow
will
I
giue
thee
,
if
thou
now
haue
it
.
Why
so
?
It
may
be
he
may
die
that
he
cannot
come
,
or
though
he
liue
,
yet
be
discouraged
from
comming
againe
:
or
if
he
do
come
,
thou
maist
be
more
hardened
against
him
then
before
;
or
it
may
be
,
that
thou
maist
bee
sodainly
taken
away
by
death
from
all
that
thou
hast
,
as
our
Sauiour
Christ
saith
in
the
parable
to
the
rich
couetous
and
vnmercifull
man
.
Wherfore
,
far
better
both
in
respect
of
themselues
(
who
taking
the
time
to
do
well
,
shall
reape
in
due
season
)
and
more
comfortably
to
others
(
seeing
the
deferring
of
the
hope
is
the
fainting
of
the
soule
,
but
the
desire
accomplished
is
as
the
tree
of
life
)
and
also
more
to
the
honour
and
glorie
of
God
,
which
is
best
of
all
doe
they
,
which
dispose
and
giue
themselues
to
pursue
hospitalitie
,
and
to
distribute
to
the
Saints
most
readily
;
according
to
that
Rom.
12.
vers.
13.
TEN
PHILOXENIAN
DIOKONTES
,
pursuing
or
prosecuting
hospitality
.
Petrus
Martyr
.
Longè
autem
maius
est
persequi
hospitalitatem
quàm
esse
hospitalem
:
It
is
far
more
to
pursue
hospitality
then
to
be
hospitall
,
as
saith
a
learned
interpreter
.
Of
this
sort
of
holy
and
kind
hearted
pursiuants
,
Lot
and
Abraham
are
commended
for
singular
examples
in
the
olde
Testament
,
&
Philemon
and
Gaius
in
the
new
.
And
that
there
is
speciall
regard
to
be
had
of
the
houshold
of
faith
,
mentioned
before
;
and
among
those
to
such
of
them
chiefly
,
who
being
destitute
by
any
occasion
,
are
of
singular
godlines
and
grace
aboue
the
rest
;
there
is
very
great
reason
why
it
should
be
so
:
not
onely
because
they
are
more
precious
in
the
sight
of
God
,
but
also
because
they
of
all
other
are
least
regarded
,
yea
rather
most
maligned
and
spighted
in
the
world
,
the
children
whereof
doe
only
loue
and
cherish
their
owne
.
And
like
wise
also
concerning
the
rest
,
howsoeuer
vnbeleeuers
must
be
tendered
of
the
faithfull
,
though
they
regard
not
them
;
and
better
is
it
,
as
was
said
,
that
almes
should
be
cast
away
,
then
any
creature
should
perish
for
want
of
reliefe
.
(
In
which
respect
,
the
Christians
of
the
Primitue
Churches
,
euen
in
the
middest
of
the
hote
rage
of
their
persecutors
,
Yet
a
litle
sleepe
,
a
litle
slumber
,
a
litle
folding
of
the
handes
to
sleepe
.
So
thy
pouerty
commeth
as
one
that
trauelleth
by
the
way
,
and
thy
necessity
like
an
armed
man
.
Wittingly
therfore
,
To
conclude
this
point
of
our
definition
,
concerning
euerie
mans
Giuing
;
it
may
not
be
amisse
,
to
adde
vnto
the
former
considerations
;
that
it
is
a
more
wise
course
,
&
also
more
agreeable
to
the
nature
of
true
&
liuely
beneficence
,
for
euery
one
to
giue
and
dispose
with
his
owne
hands
,
and
by
the
ouersight
of
his
owne
eyes
,
that
which
he
mindeth
to
giue
,
euen
in
his
life
time
,
rather
then
to
leaue
all
,
or
the
greatest
part
to
the
disposition
of
his
executor
after
his
death
.
For
such
gifts
are
subiect
to
much
fraudulent
and
vnfaithfull
dealing
,
as
experience
dayly
confirmeth
;
that
we
say
nothing
of
the
opinion
of
merit
,
or
of
the
danger
of
superstition
and
praying
for
the
dead
,
which
hath
by
long
custome
attended
that
course
.
And
beside
,
it
seemeth
lesse
commendable
in
the
Church
of
God
,
for
any
to
giue
his
gift
,
when
he
can
keepe
it
no
longer
:
and
lesse
comfortable
to
the
conscience
of
the
Giuer
in
the
sight
of
God
,
because
he
may
doubt
whether
it
be
rather
an
extorted
or
a
free
gift
.
Neuerthelesse
,
that
beneficence
which
any
good
Christian
bequeatheth
by
his
last
wil
and
testament
(
which
we
may
call
his
funerall
beneficence
)
is
not
to
be
condemned
,
though
the
other
course
specially
of
such
as
be
more
rich
and
wealthy
,
is
to
be
accounted
so
much
the
more
honourable
,
by
how
much
it
doth
more
euidently
declare
both
a
liuely
faith
in
Gods
fatherly
prouidence
,
and
also
a
more
liuely
and
pure
loue
to
the
brethren
:
and
therefore
for
excellencie
sake
may
bee
called
Vitall
Beneficence
.
It
followeth
nowe
in
the
latter
part
of
our
definition
or
description
of
Christian
Giuing
,
that
all
whatsoeuer
is
giuen
,
must
tend
to
the
maintenance
and
furtherance
of
Gods
true
worship
and
the
ministerie
thereof
,
or
to
the
reliefe
of
poore
Christians
especially
,
and
that
all
must
be
done
according
to
Gods
owne
will
,
as
he
hath
in
either
respect
made
the
same
knowne
in
his
holy
word
.
As
wee
haue
already
seene
in
some
part
,
and
are
henceforth
vpon
the
occasion
so
iustlie
renewed
,
further
to
consider
of
it
once
againe
.
Hence
therefore
two
thinges
followe
to
be
more
purposedly
and
distinctly
declared
of
vs
.
First
,
what
are
the
ends
of
Christian
and
religious
bestowing
of
gifts
:
and
secondly
,
what
must
be
the
rule
and
squire
to
direct
the
ordering
and
disposing
of
them
.
First
therefore
,
concerning
the
endes
of
Giuing
,
diuerse
times
already
touched
;
wee
must
of
most
bounden
dutie
to
God
,
allow
the
first
and
chiefe
place
in
this
care
and
prouision
,
for
the
maintenance
of
the
pure
worship
of
God
,
and
of
the
publike
ministerie
and
faithfull
ministers
thereof
,
together
with
Schooles
of
good
learning
,
as
necessarily
appertaining
to
the
nurcerie
and
preseruation
of
the
same
.
For
the
worship
of
God
and
ministerie
thereof
,
is
most
directly
to
his
honour
and
glorie
:
and
further
,
without
it
wee
could
neither
be
sanctified
our selues
,
not
anie
thing
which
wee
enioy
,
nor
haue
anie
poore
Saintes
at
all
to
bee
relieued
.
And
then
,
what
great
thing
were
it
for
anie
to
be
carefull
to
relieue
the
frayle
and
corruptible
bodies
of
men
,
if
that
in
the
meane
season
,
their
most
precious
and
immortall
soules
shoulde
bee
suffered
for
euermore
to
perish
and
decay
.
First
therefore
,
touching
the
worship
of
God
and
holy
exercises
thereof
,
we
haue
the
commandement
of
God
himselfe
,
for
the
contribution
of
his
people
thereunto
.
Deut.
16.16
.
They
shall
not
appeare
before
the
Lord
emptie
.
Euery
man
shall
giue
according
to
the
gift
of
his
hand
and
acding
to
the
blessing
of
the
Lord
thy
God
which
he
hath
giuen
thee
.
And
chapter
12.
verse
19.
Beware
that
thou
forsake
not
the
L●uite
as
long
as
thou
liuest
vpon
the
earth
.
And
touching
the
obedience
of
the
people
of
God
,
to
this
his
commandement
,
we
haue
already
seene
what
their
zeale
hath
bene
vnder
the
lawe
,
first
in
contributing
to
the
Tabernacle
of
God
and
the
ministerie
belonging
vnto
it
.
And
after
that
likewise
,
to
the
holy
Temple
of
Ierusalem
,
&
seruice
thereof
;
the
charge
whereof
amounted
to
so
great
expence
,
that
if
euerie
man
had
not
come
with
a
full
hand
in
free
offrings
,
moreouer
&
beside
the
former
ordinarie
allowance
,
it
could
neither
haue
bin
builded
,
nor
mainteined
,
in
such
maner
as
beseeme●
the
Maiestie
of
the
great
God
of
heauen
and
earth
.
This
practise
of
contribution
to
this
speciall
end
and
purpose
,
remained
as
the
ordinance
of
God
to
all
posteritie
:
as
we
may
perceiue
by
that
which
we
reade
Act.
21.24
.
where
the
Disciples
say
to
Paul
,
Thou
shalt
purifie
thy selfe
&
contribute
with
them
.
And
as
for
the
poore
;
to
the
ende
wee
may
see
howe
mercifullie
louingelie
and
liberallie
the
Lord
requireth
,
and
the
same
very
earnestlie
,
that
they
should
be
dealt
withall
;
it
were
good
that
euerie
one
should
in
his
best
earnest
reade
the
25.
ch.
of
Leuiticus
,
and
the
15.
ch.
of
Deuteronomie
.
The
which
lawes
albeit
they
are
now
long
since
expired
so
far
forth
as
they
were
for
a
time
fitted
to
the
externall
policie
of
Israel
:
yet
the
equitie
of
them
ought
to
be
still
in
force
,
and
the
charge
which
the
Lord
giueth
touching
the
substance
of
the
matter
,
conteineth
morall
dutie
,
whose
date
is
equall
wth
the
continuance
of
the
world
;
and
stretcheth
it selfe
,
as
far
as
there
is
anie
church
and
people
of
God
to
the
endes
of
the
earth
.
If
(
saith
the
Lord
in
the
15.
chap.
of
Deut.
from
the
7.
verse
)
one
of
thy
brethren
with
thee
be
poore
,
within
any
of
the
gates
of
thy
land
,
which
the
Lord
thy
God
giueth
thee
,
thou
shalt
not
harden
thy
heart
,
nor
shut
thy
hand
from
thy
poore
brother
:
But
thou
shalt
open
thine
hand
vnto
him
&
shall
lend
him
sufficient
for
his
need
which
he
hath
.
Beware
that
there
be
not
a
wicked
thought
in
thy
heart
for
to
say
,
The
seuenth
yeare
,
the
yeare
of
freedome
is
at
hand
:
therefore
it
grieueth
thee
to
looke
on
thy
poore
brother
,
and
thou
giuest
him
nought
,
and
he
crie
vnto
the
Lord
against
thee
,
so
that
sinne
be
in
thee
.
Thou
shalt
giue
him
,
and
let
it
not
grieue
thy
heart
to
giue
vnto
him
:
for
because
of
this
the
Lord
thy
God
will
blesse
thee
in
all
thy
workes
,
and
in
all
that
thou
puttest
thy
hand
vnto
.
Because
there
shall
euer
be
some
poore
in
the
land
,
therefore
I
command
thee
,
saying
:
Thou
shalt
open
thine
hand
vnto
thy
brother
,
to
thy
needy
and
to
thy
poore
in
thy
land
.
Reade
also
Eccles.
11.1.2.6
.
Cast
thy
bread
vpon
the
waters
,
&c.
Giue
to
seuen
and
also
to
eight
,
&c.
and
Isai
58.6.7
.
The
fast
which
the
Lord
hath
chosen
,
is
it
not
to
loose
the
bands
of
wickednesse
,
to
take
off
the
heauy
burthens
,
and
to
let
the
oppressed
go
free
,
and
that
ye
breake
euery
yoke
?
is
it
not
to
deale
thy
bread
,
to
the
hungrie
,
and
that
thou
bring
the
poore
that
wander
into
thine
house
?
When
thou
seest
the
naked
that
thou
couer
him
,
and
not
hide
thy selfe
from
thine
owne
flesh
?
Then
shal
thy
light
breake
forth
as
the
morning
,
&c.
Thus
we
see
the
commandement
of
God
.
We
see
also
his
promise
of
blessing
:
of
the
which
more
afterward
.
Now
verily
howsoeuer
it
be
more
to
mans
naturall
liking
,
to
doe
all
the
good
he
doth
as
a
will-worship
,
at
his
owne
pleasure
,
where
,
and
when
he
list
,
to
serue
his
owne
vaine
glorie
,
and
other
his
corrupt
affections
and
lustes
:
yet
it
is
onely
to
the
good
liking
of
the
Lord
,
and
to
his
glory
,
yea
and
to
our
owne
benefite
also
,
that
we
performe
euery
good
thing
in
conscience
of
our
bounden
dutie
,
according
to
the
holy
lawes
and
commaundements
of
God
.
For
to
such
kind
of
dutie
,
and
namely
to
such
beneficence
onely
doth
the
promise
of
Gods
blessing
belong
.
And
furthermore
,
seeing
the
Lord
God
had
so
gratious
care
for
the
poore
of
his
people
,
as
we
saw
euen
nowe
,
in
the
time
of
the
Law
;
it
is
in
no
wise
to
be
thought
,
that
he
is
lesse
carefull
for
the
poore
of
his
Christian
Churches
,
now
in
the
dayes
of
the
Gospell
:
nay
rather
,
we
haue
good
reason
to
perswade
our selues
,
that
his
care
is
rather
more
fatherly
and
tender
,
according
to
the
more
cleare
reuelation
of
his
own
bowellike
compassion
and
mercies
,
by
the
appearance
of
his
sonne
.
No
doubt
,
but
both
the
poore
of
the
Gospel
,
who
are
most
tenderly
loued
and
pretiously
esteemed
of
the
Lord
,
and
also
the
Gospell
it selfe
which
is
the
most
bright
shining
wisedom
&
the
most
gratious
power
of
God
to
the
saluation
of
all
his
people
,
both
poore
&
rich
,
they
ought
more
mightily
to
allure
and
draw
vs
all
,
to
so
much
the
more
willing
and
bountifull
contribution
,
so
far
as
the
necessities
of
the
poore
,
and
reuerent
decencie
of
the
ministration
of
the
Gospell
should
require
.
And
first
concerning
the
maintenance
of
the
ministerie
of
the
Gospell
:
Haue
we
not
power
to
eate
and
to
drinke
,
to
wit
,
at
the
costs
&
charges
of
the
Church
,
saith
the
Apostle
,
1.
Cor.
9.4
.
&c.
and
vers.
7.
&c.
Who
goeth
on
warfare
anie
time
at
his
owne
cost
?
who
planteth
a
vineyard
,
and
eateth
not
of
the
fruite
thereof
?
or
who
feedeth
a
flocke
and
eateth
not
of
the
milke
of
the
flocke
?
Say
I
these
things
according
to
man
?
Saith
not
the
lawe
the
same
also
?
For
it
is
written
in
the
law
of
Moses
,
Thou
shalt
not
nousell
the
mouth
of
the
Oxe
which
treadeth
out
the
corne
.
Doth
God
take
care
for
oxen
?
Either
saith
he
it
not
altogether
for
our
sakes
?
For
our
sakes
no
doubt
it
is
written
,
that
he
which
eareth
should
eare
in
hope
:
and
that
he
who
thresheth
in
hope
should
be
partaker
of
his
hope
.
If
we
haue
sowne
vnto
you
spirituall
things
,
is
it
a
great
matter
if
we
reape
your
carnall
things
?
And
verses
13.14
.
Do
ye
not
knowe
,
that
they
which
minister
about
the
holie
things
,
eate
of
the
thinges
of
the
Temple
?
and
they
which
waite
at
the
altar
are
partakers
with
the
altar
?
So
also
hath
the
Lord
ordained
that
they
which
preach
the
Gospell
,
should
liue
of
the
Gospell
.
This
point
we
see
is
exceedingly
laboured
,
and
not
onely
confirmed
by
excellent
weight
and
number
of
reasons
,
and
from
the
diuine
authoritie
of
God
himselfe
;
but
also
garnished
by
a
figuratiue
course
of
speech
,
sharpened
,
as
it
were
,
with
often
renewed
questions
or
interrogations
,
so
as
it
cannot
be
,
but
it
must
needes
enter
and
preuaile
with
euerie
one
that
hath
anie
sparkle
of
true
spirituall
vnderstanding
and
life
of
affection
in
him
.
And
therefore
,
no
maruell
though
the
same
Apostle
setteth
it
downe
for
a
lawe
to
the
Churches
of
Galatia
,
that
he
who
is
taught
in
the
word
,
should
make
him
that
hath
taught
him
partaker
of
all
his
goods
,
chap.
6.
vers.
6.
Neuerthelesse
,
he
knowing
the
disposition
of
man
,
to
be
ouer-bold
in
eluding
and
trisling
away
the
commandement
of
God
in
this
behalfe
,
he
admonisheth
all
men
to
beware
that
they
deceiue
not
themselues
,
assuring
them
,
that
God
will
not
be
mocked
nor
dallied
withal
.
And
therupon
also
,
the
holy
Apostle
taketh
further
occasion
to
exhort
earnestly
to
willing
,
liberal
,
conscionable
,
and
constant
performance
of
this
dutie
without
wearinesse
.
Neither
doth
he
only
exhort
to
this
dutie
of
contribution
and
allowance
of
all
kind
of
the
good
things
of
this
life
,
for
the
commodious
and
comfortable
maintenance
of
the
Ministerie
and
Ministers
of
the
Gospell
:
but
likewise
hee
doth
in
the
same
place
earnestly
exhort
all
of
the
richer
sort
of
Christians
,
to
be
beneficiall
to
all
that
stand
in
neede
,
specially
to
the
poore
Christians
,
the
houshold
seruants
,
or
rather
children
of
the
same
familie
with
them
,
as
hath
bene
obserued
before
.
Howbeit
,
notwithstanding
the
holy
Apostle
doth
thus
linke
the
maintenance
of
the
ministerie
of
the
Gospel
with
the
reliefe
of
the
poore
;
we
are
neuerthelesse
,
to
admit
that
difference
betwixt
one
kind
of
prouision
or
allowance
and
the
other
,
which
the
Lord
God
himself
hath
put
by
the
determination
of
his
owne
word
.
For
the
reliefe
of
the
poore
is
a
meere
almes
,
and
as
one
may
say
,
a
grace
or
gratuitie
of
mercie
,
as
touching
those
that
are
relieued
:
who
seeing
they
perfourme
no
speciall
seruice
toward
the
Church
,
they
can
challenge
nothing
but
as
of
good
will
,
&
for
the
Lords
sake
,
who
becommeth
surety
for
them
.
But
the
maintenance
of
the
ministery
is
due
as
a
reward
or
wages
of
a
worthy
seruice
,
according
to
that
prouerbial
saying
which
our
sauior
Christ
applieth
to
this
purpose
,
The
laborer
is
worthy
of
his
wages
,
Luk.
10.7
.
It
is
true
indeed
,
that
no
man
either
minister
of
the
word
,
or
any
other
,
can
pleade
worthinesse
or
desert
at
the
hands
of
God
,
for
any
seruice
they
are
able
to
performe
:
for
we
are
all
vnprofitable
seruants
to
him
,
&
infinitely
failing
in
that
wherein
wee
stand
bound
to
him
:
but
in
that
reckening
&
account
which
God
alloweth
betwixt
Ministers
of
the
Gospel
and
the
people
,
our
Sauiour
Christ
giueth
plainly
to
vnderstand
,
that
as
euery
poore
labouring
man
,
when
he
hath
done
his
day-worke
,
is
worthy
of
his
wages
at
night
(
for
he
doth
not
receiue
his
hire
as
an
almes
,
but
as
a
debt
and
dutie
belonging
to
him
,
euen
for
the
worke
which
he
hath
done
)
so
is
the
Minister
of
the
word
worthy
of
his
maintenance
,
and
that
in
a
liberall
and
comely
maner
,
as
may
well
beseeme
that
honourable
account
which
the
people
of
God
do
make
of
the
Gospell
of
their
saluation
.
And
in
this
respect
doth
the
Apostle
Paule
(
speaking
by
the
spirit
of
our
Sauiour
Christ
)
note
out
the
maintenance
of
the
ministery
of
the
Gospell
,
by
the
title
of
honour
,
and
not
of
almes
or
mercie
;
signifying
thereby
,
with
what
kind
of
dutifull
affection
it
ought
to
be
yeelded
vnto
them
,
euen
for
the
honour
which
they
beare
to
the
Lord
himselfe
.
Yea
,
whereas
the
Apostle
calleth
the
widdowes
allowance
,
for
her
inferiour
seruice
to
the
Church
,
by
the
name
of
honour
;
it
is
to
marked
that
he
saith
by
an
increase
of
speech
,
that
the
Elders
,
or
Ministers
of
the
word
whosoeuer
labour
in
that
worke
,
are
specially
worthy
of
double
honour
:
as
1.
Tim.
5.2
.
Honour
widdowes
which
are
widdowes
indeed
.
But
verses
17.18
.
The
Elders
which
rule
well
are
worthy
of
double
honour
,
specially
they
which
labour
in
the
word
and
doctrine
.
For
the
Scripture
saith
,
Thou
shalt
not
mousell
the
mouth
of
the
Oxe
that
treadeth
out
the
corne
:
and
the
labourer
is
worthie
of
his
wages
.
Christians
thus
doing
shall
perfourme
that
which
belongeth
to
them
,
according
to
the
precept
of
king
Salomon
,
Prou.
chap.
3.9
.
Honour
the
Lord
with
thy
riches
,
and
with
the
chiefe
of
all
thine
increase
.
Hitherto
of
the
ends
of
Giuing
.
It
followeth
now
that
we
consider
of
that
which
was
made
the
second
point
of
the
last
branch
of
our
definition
,
All
our
giuing
both
the
one
way
and
the
other
,
as
well
toward
the
religion
and
worship
of
God
as
for
the
reliefe
of
the
poore
of
his
people
,
it
must
be
in
such
maner
as
God
himselfe
willeth
and
prescribeth
.
Now
,
In
that
great
famine
which
was
vnder
the
Emperour
Claudius
Caesar
,
according
as
it
was
foretold
by
Agabus
,
who
prophesied
thereof
,
Act.
11.28.29
.
the
Disciples
of
Antiochia
,
where
they
were
first
called
Christians
,
Euerie
man
according
to
his
ability
sent
succour
to
the
brethren
which
dwelt
in
Iudea
.
And
2.
Cor.
8.13
.
It
is
not
(
saith
the
Apostle
Paule
)
that
other
men
should
be
eased
and
you
grieued
.
But
that
your
aboundance
should
supply
their
lacke
,
&c.
It
is
well
pleasing
to
God
,
as
hath
bene
declared
already
,
that
euery
one
should
so
looke
to
his
Cisterne
at
home
,
that
all
leake
not
or
run
out
abroad
.
We
haue
seene
also
,
how
the
Apostle
requireth
speciall
care
at
the
hands
of
euery
Christian
,
for
those
that
do
more
nearely
belong
vnto
them
,
1.
Tim.
5.4
.
A
worthy
example
whereof
we
haue
in
the
Patriarch
Iaakob
,
Gen.
30.
verse
30.
The
little
(
saith
he
to
Laban
)
which
thou
haddest
before
I
came
,
is
increased
to
a
multitude
:
and
the
Lord
hath
blessed
thee
by
my
comming
:
but
now
when
shall
I
trauell
for
mine
owne
house
also
?
And
afterward
ch.
42.1.2
.
Behold
(
saith
he
to
his
sonnes
)
I
haue
heard
that
there
is
food
in
Egypt
:
get
ye
downe
thither
and
buy
vs
food
thence
,
that
we
may
liue
and
not
die
.
In
the
17.
chap.
of
the
first
of
the
Kings
,
the
widdow
of
Zarrephath
thinketh
it
a
sufficient
reason
,
to
denie
Elijah
the
Prophet
so
much
as
a
morsell
of
bread
,
because
her
prouision
for
her selfe
and
her
child
was
now
almost
euen
all
spent
:
neither
could
Elijah
haue
bene
further
instant
,
had
not
the
Lord
sealed
him
,
as
it
were
,
a
commission
to
assure
her
,
that
that
smal
remnant
of
her
meale
&
oile
which
was
left
,
should
not
be
diminished
,
though
she
wold
consent
to
minister
food
vnto
him
,
euen
of
the
same
her
small
store
,
for
the
reliefe
of
his
necessitie
.
In
the
law
,
the
Lord
God
permitted
the
richer
sort
of
his
people
to
gather
in
the
increase
of
the
fruits
of
their
owne
grounds
,
Now
likewise
for
our
direction
how
to
giue
toward
the
vpholding
and
aduauncing
of
the
holy
worship
of
God
:
howsoeuer
our
hearts
and
our
hands
ought
to
be
most
dutifully
and
readily
inlarged
that
way
:
yet
it
pleaseth
God
to
let
vs
vnderstand
,
that
he
neither
requireth
nor
alloweth
of
any
vnncessary
superfluity
or
superstitious
pompe
thereunto
,
as
though
it
were
his
mind
to
inrich
himselfe
(
as
one
would
say
)
and
his
owne
house
with
the
pillage
and
impouerishing
of
his
people
.
It
is
true
,
that
the
people
of
God
are
seldome
found
in
that
fault
,
that
they
will
exceed
measure
toward
the
worship
of
God
:
but
rather
they
delight
to
dwell
themselues
in
their
sieled
&
garnished
houses
,
&
to
heape
vp
much
riches
for
their
owne
priuate
vses
,
yea
euen
to
serue
their
owne
lustes
,
though
the
house
of
God
lie
wast
,
and
though
all
things
belonging
to
his
worship
do
,
in
the
meane
while
,
want
their
conuenient
&
seemly
allowance
;
according
to
that
complaint
which
the
Prophets
Haggai
and
Malachie
made
against
the
ingratitude
of
the
people
in
the
times
they
prophesied
in
.
Neuertheles
,
in
so
much
as
there
haue
bene
examples
of
exceeding
zeale
&
forwardnes
,
the
Lord
hath
thought
it
good
to
giue
a
testimony
of
his
gratious
moderation
in
commaunding
a
stay
.
So
we
reade
,
Exod.
36.5.6
.
The
people
(
as
Moses
testifieth
)
brought
more
then
enough
for
the
vse
of
the
worke
of
the
Tabernacle
which
he
had
commaunded
.
Wherefore
(
as
it
is
in
the
Text
)
Moses
gaue
a
commandement
,
and
they
caused
it
to
be
proclaimed
through
the
hoste
,
that
they
should
bring
no
more
.
And
whereas
afterward
,
king
Dauid
in
his
zeale
toward
the
worship
and
Sanctuarie
of
the
Lord
,
would
gladly
haue
hasted
the
time
of
building
a
glorious
Temple
to
the
name
of
the
Lord
,
1.
Chro.
17.1
.
For
,
Behold
(
saith
he
to
Nathan
the
Prophet
)
I
dwell
in
an
house
of
Ced●r
trees
,
but
the
Ark
of
the
Lords
couenant
remaineth
vnder
curtaines
,
&c.
Yet
the
Lord
sawe
good
to
respite
him
,
by
reason
of
the
great
charge
and
businesse
of
warre
wherein
he
had
imployed
him
,
and
reserued
that
worke
for
Salomon
his
sonne
,
to
whom
he
minded
to
giue
a
peaceable
reigne
.
Now
,
like
as
the
Lord
so
tendereth
his
people
,
that
hee
will
not
be
ouer-burthensome
to
them
himselfe
,
so
hath
he
put
the
like
mind
into
his
faithfull
seruants
.
As
for
example
,
when
he
returned
the
captiuitie
of
his
people
out
of
Babylon
,
the
holy
Priest
and
perfect
Scribe
of
the
Lord
Ezra
,
&
other
the
faithfull
seruantes
of
God
with
him
(
guided
no
doubt
by
the
holy
Ghost
,
)
were
carefull
,
lest
they
might
seeme
to
abuse
,
or
incroche
vpon
the
bountie
of
those
heathen
Princes
,
whose
hearts
God
had
moued
to
be
already
very
good
and
beneficiall
to
them
:
and
for
that
cause
spared
them
in
some
things
wherein
they
had
neede
of
their
further
assistance
,
as
we
reade
in
the
booke
of
Ezra
,
chap.
8.22
.
The
Apostles
of
our
Lord
Iesus
Christ
were
likewise
in
special
maner
sparing
and
tender
ouer
the
Christian
Churches
,
that
they
might
not
be
ouer
burthensome
to
them
.
Nay
rather
,
vpon
some
speciall
considerations
,
they
would
not
for
the
time
,
require
that
ordinarie
and
necessary
allowance
toward
their
owne
confortable
maintenance
,
which
was
meete
.
Reade
Act.
20.33.34
.
I
haue
coueted
no
mans
siluer
,
nor
gold
,
nor
apparell
.
Yea
,
ye
know
that
these
handes
haue
ministred
to
my
necessities
and
to
them
that
were
with
me
.
Read
also
1.
Cor.
4.12
.
And
2.
ep.
chap.
12.
vers.
13.
&c.
I
haue
not
bene
slouthfull
to
your
hinderance
,
&c.
Behold
,
the
third
time
I
am
ready
to
come
to
you
,
and
yet
will
I
not
be
slouthfull
to
your
hinderance
,
for
I
seeke
not
yours
but
you
,
&c.
But
be
it
that
I
charged
you
not
:
yet
for
as
much
as
I
was
craftie
,
I
tooke
you
by
guile
.
Did
I
pill
you
by
any
of
them
whom
I
sent
vnto
you
?
I
haue
desired
Titus
,
and
with
him
I
haue
sent
a
brother
:
did
Titus
pill
you
of
any
thing
?
Walked
we
not
in
the
selfe
same
Spirit
?
Walked
we
not
in
the
same
steppes
?
And
againe
,
1.
Thes.
chap.
2.
vers.
3.4.5
.
Our
exhortation
was
not
by
deceit
,
&c.
Neither
yet
did
we
euer
vse
flattering
words
,
as
ye
know
,
nor
coloured
couetousnesse
,
God
is
record
.
and
verse
17.
When
we
might
haue
bene
chargeable
as
the
Apostles
of
Christ
,
&c.
and
verse
9.
For
ye
remember
brethren
our
labour
and
trauell
:
for
wee
laboured
day
and
night
,
because
we
would
not
be
chargeable
to
any
of
you
,
and
preached
vnto
you
the
Gospell
of
God
.
And
againe
,
2.
Thes.
chap.
3.8
.
Neither
tooke
we
bread
of
any
man
for
nought
:
but
we
wrought
with
labour
and
trauell
night
and
day
,
because
we
would
not
be
chargeable
to
any
of
you
.
How
then
?
May
not
Ministers
of
the
word
require
their
maintenance
at
the
hands
of
the
people
?
Yes
verily
,
as
hath
bene
proued
before
.
And
the
Apostle
had
already
sayd
,
We
might
haue
bene
chargeable
as
the
Apostles
of
Christ
,
1.
Thes.
2.7
.
And
it
followeth
in
the
text
of
the
second
Epistle
,
Not
but
that
we
had
authoritie
,
&c.
His
purpose
is
therefore
,
to
shew
onely
what
is
the
part
of
the
Minister
of
the
word
,
as
extraordinarie
considerations
and
necessities
may
require
in
the
difficult
and
hard
times
of
the
Church
:
but
not
to
iustifie
any
people
in
the
neglect
of
their
Preachers
,
of
whom
they
,
for
their
parts
,
ought
to
haue
an
ordinary
and
honourable
care
,
that
they
want
nothing
that
is
meete
for
them
,
on
their
owne
&
the
Lords
behalfe
.
Neuerthelesse
,
from
such
examples
,
and
from
the
whole
information
of
the
word
of
God
,
not
only
may
the
vnsatiable
gulfe
of
the
couetous
&
ambitious
hierarchie
of
Rome
be
worthily
condemned
:
who
exceeding
their
predecessors
the
Pharisies
,
in
the
worst
times
of
the
degenerate
&
backsliding
Church
of
the
Iewes
,
haue
by
infinite
deuises
of
superstition
and
false
doctrine
,
as
it
were
by
many
water-courses
and
channels
,
drawne
the
wealth
of
all
nations
into
the
Popes
Exchecquer
,
like
as
all
riuers
runne
into
the
deepe
gulfe
and
belly
of
the
sea
:
but
also
the
same
examples
may
iustly
admonish
all
true
and
faithfull
Ministers
of
the
Gospell
to
be
content
with
a
moderate
and
sober
state
and
condition
of
life
;
yea
,
and
to
beare
a
part
of
the
burthen
with
the
Church
,
in
all
the
difficulties
&
streights
therof
.
For
by
infinite
ods
it
is
better
to
be
in
a
more
meane
outward
estate
with
the
flourishing
&
prosperous
increase
of
spirituall
gifts
and
graces
,
as
in
the
Primitiue
Churches
,
then
that
all
thinges
glistering
in
externall
pompe
,
there
should
be
nothing
but
spirituall
obscuritie
and
darkenesse
,
with
miserable
beggery
touching
all
true
grace
and
godlilinesse
,
as
it
hath
for
these
many
hundreth
of
yeares
bene
in
the
Church
of
Rome
,
where
the
glorie
of
this
world
,
&
the
loue
thereof
,
hath
taken
away
and
besotted
their
heart
.
So
that
it
is
truly
sayd
concerning
them
,
that
Religion
brought
forth
riches
:
and
that
the
daughter
hath
destroyed
the
mother
.
And
thus
we
may
perceiue
,
how
God
in
his
most
excellent
wisedome
,
requiring
all
good
competencie
of
giftes
,
neither
alloweth
any
vile
&
niggardly
sparing
,
neither
acknowledgeth
any
work
of
supererogation
to
be
acceptable
to
him
in
this
businesse
.
To
the
one
he
saith
:
Go
offer
it
now
to
thy
Prince
,
will
he
be
content
with
thee
,
or
accept
thy
person
,
saith
the
Lord
of
hosts
?
Mal.
chap.
1.6
,
7
,
8
,
&c.
And
to
the
other
he
saith
,
Who
required
these
things
at
thy
hands
.
Isai.
1.12
.
Micah
.
6.6.7
.
Let
vs
therefore
,
I
pray
you
,
earnestly
entreat
the
Lord
,
that
he
will
vouchsafe
to
giue
all
,
whom
he
hath
blessed
with
earthly
riches
in
his
Church
,
the
grace
wisely
and
religiously
to
giue
and
distribute
them
,
according
to
his
,
and
not
their
owne
blind
and
inordinate
will
:
remembring
that
howsoeuer
,
as
the
wise
king
saith
,
Wisedome
is
good
with
an
inheritance
,
yet
wisely
to
distribute
is
better
then
surely
to
hold
and
possesse
,
according
to
that
of
our
Sauiour
Christ
,
It
is
a
more
blessed
thing
to
giue
then
to
receiue
:
and
therefore
not
without
cause
beareth
the
name
of
a
singular
grace
.
2.
Cor.
9.11
,
12
,
13.
And
finally
,
to
the
end
all
our
other
gifts
which
we
giue
,
may
be
acceptable
to
God
,
let
vs
first
of
all
giue
our selues
vnto
him
,
as
the
Macedonians
did
,
2.
Cor.
8.5
.
Hetherto
of
the
graces
and
vertues
required
to
true
Christian
beneficence
or
Giuing
:
and
on
the
contrarie
,
what
vices
are
to
be
auoided
in
the
same
:
and
that
by
a
more
large
discourse
:
the
which
now
briefly
to
repeat
for
a
more
easie
remembrance
of
them
,
they
are
these
which
follow
.
First
of
all
,
a
franke
and
free
mind
inclined
and
resolued
to
exercise
beneficence
.
Secondly
,
wisedome
and
discretion
in
the
ordering
of
the
actions
thereof
.
Thirdly
,
chearfulnesse
in
the
doing
of
them
.
Fourthly
,
ioy
and
gladnesse
of
heart
after
they
are
well
ordered
and
done
,
thinking
all
verie
well
and
worthily
bestowed
,
&c.
Fiftly
,
faith
and
assurance
that
God
is
well
pleased
with
such
sacrifices
,
and
that
he
will
not
suffer
them
to
be
vnrewarded
.
Sixtly
,
humblenesse
of
mind
,
in
accounting
our selues
vnworthy
to
beare
the
honour
of
the
Lords
stewardship
therein
.
Seuenthly
,
that
which
anie
giue
,
must
be
of
their
owne
iustly
gotten
.
Eightly
,
there
must
be
a
holy
and
zealous
desire
to
glorifie
God
,
and
to
incourage
and
further
those
to
whom
beneficence
is
giuen
,
in
the
obedience
of
the
faith
and
way
of
euerlasting
saluation
.
To
this
end
,
as
we
may
iustly
adde
,
prayer
must
go
with
our
beneficence
,
that
it
may
please
God
to
giue
it
due
effect
.
Rom.
15.31
.
Furthermore
,
true
beneficence
is
constant
and
neuer
wearie
of
well
doing
,
Euerie
one
should
shew
diligence
herein
to
the
full
assurance
of
hope
to
the
end
.
and
2.
Iohn
vers.
8.
Looking
to
our selues
that
we
loose
not
the
things
which
we
haue
done
,
but
that
we
may
receiue
a
full
reward
▪
Neither
is
it
a
small
vertue
in
the
Giuer
,
specially
if
he
be
bounteous
,
to
take
in
good
part
such
poore
tokens
of
thankfulnesse
as
their
Alumni
and
foster
children
do
at
any
time
offer
vnto
them
.
Finally
,
thankfulnesse
to
God
,
is
a
vertue
belonging
to
him
that
is
truly
beneficial
,
in
so
much
as
God
hath
not
only
made
him
able
,
but
,
which
is
a
greater
grace
,
hath
made
him
willing
and
carefull
,
yea
,
hath
furnished
him
with
many
graces
,
to
the
perfourmance
of
this
most
excellent
dutie
.
These
vertues
are
diligently
to
be
regarded
of
all
Benefactors
,
lest
any
should
reioyce
in
a
false
and
deceiueable
liberality
;
such
as
will
affoord
no
sound
comfort
before
the
Lord
.
For
as
we
reade
in
the
holy
Prouerb
.
Many
men
will
boast
euery
one
of
his
owne
goodnesse
,
but
who
shall
find
a
faithful
man
?
As
though
the
wise
king
should
say
,
He
is
a
rare
man
in
comparison
of
the
rest
,
whosoeuer
is
a
good
man
indeede
.
Neuerthelesse
,
to
the
end
wee
may
see
that
God
from
time
to
time
hath
had
his
number
,
who
haue
practised
true
beneficence
and
goodnesse
:
it
shall
be
to
good
purpose
to
gather
together
such
examples
,
whereby
God
in
his
holy
Scriptures
hath
exemplified
the
same
vnto
vs
,
that
they
might
be
patternes
to
all
other
of
his
good
seruants
to
prouoke
them
to
the
imitation
of
them
.
In
the
18.
chap.
of
Genesis
,
ver.
1.2
.
&c.
We
haue
Abraham
,
a
father
of
the
faithfull
,
commended
vnto
vs
for
one
very
notable
example
.
And
chap.
19.1
.
&c.
We
haue
righteous
Lot
for
another
.
Of
the
which
two
,
the
Apostle
to
the
Hebrues
,
chap.
13.2
.
saith
,
that
for
a
fruite
and
blessing
of
their
hospitality
they
receiued
Angels
into
their
houses
at
vnawares
in
steede
of
men
:
and
by
that
reason
moueth
Christians
that
they
would
not
be
forgetful
to
lodge
strangers
.
Gen.
chap.
20.14
15.16
.
Abimelech
,
a
heathen
king
,
sheweth
great
kindnesse
to
Abraham
:
hee
gaue
him
both
seruants
,
and
cattell
,
and
siluer
,
and
libertie
also
to
dwell
to
his
best
liking
,
where
he
would
in
his
countrey
.
Gen.
chap.
47.12
.
Ioseph
,
whom
God
made
a
foster-father
to
many
nations
,
was
also
a
nourisher
of
his
owne
father
,
and
brethren
,
and
his
whole
family
in
the
land
of
Egypt
,
in
the
time
of
the
famine
.
And
Pharaoh
himselfe
,
though
a
heathen
king
,
gaue
them
a
countrie
to
dwell
in
.
Exod.
chap.
2.5.6.7.8.9
.
Pharaohs
daughter
likewise
,
though
a
heathen
woman
,
taketh
compassion
of
an
Hebrue
infant
,
which
was
otherwise
in
great
danger
to
haue
perished
;
and
causeth
it
to
bee
honourably
noursed
,
and
brought
vp
at
her
cost
and
charges
.
And
in
the
same
chap.
verses
20.21
.
Reuel
the
Prince
of
Midian
giueth
Moses
,
though
a
stranger
vnto
him
,
very
friendly
and
kind
entertainment
:
whereupon
also
,
concerning
further
good
liking
,
he
giueth
the
daughter
of
his
sonne
Iethro
to
wife
vnto
him
,
yea
though
Moses
was
at
time
of
no
worldly
wealth
.
Exod.
chap.
18.
Moses
for
the
same
cause
,
sheweth
all
kindnesse
and
good
dutie
to
Iethro
,
his
father
in
law
,
after
that
he
was
aduaunced
to
be
the
Gouernour
of
the
people
of
God
.
And
Numb.
10.29
.
Come
with
vs
(
saith
Moses
)
and
me
will
do
thee
good
:
for
the
Lord
hath
promised
good
to
Israel
.
and
vers.
32.
And
if
thou
go
with
vs
,
looke
what
good
the
Lord
shall
shew
vnto
vs
,
the
same
will
we
shew
vnto
thee
.
In
the
19.
chap.
of
the
Iudges
,
verses
16.17
.
an
old
man
comming
from
his
worke
out
of
the
field
at
euen
,
giueth
a
man
and
a
woman
,
&
their
seruant
lodging
,
&
other
good
entertainment
;
who
otherwise
,
being
benighted
in
a
strange
place
,
should
likely
haue
lyed
abroad
in
the
fields
.
In
the
second
chapter
of
the
booke
of
Ruth
,
verses
8.9
.
14.15.16.17
.
Boaz
giueth
leaue
to
Ruth
,
a
poore
mayd
and
a
stranger
,
not
only
to
gleane
in
his
field
next
after
the
reapers
,
whom
he
willed
to
leaue
good
gleanings
for
her
;
but
also
,
he
gaue
her
leaue
to
take
her
victuals
dayly
,
with
his
owne
maydes
among
the
reapers
.
In
the
first
book
of
Samuel
,
chap.
22.3.4
.
Dauid
maketh
prouision
for
the
comfortable
entertainment
and
safety
of
his
father
and
mother
with
the
king
of
Moab
:
yea
,
he
is
mindfull
and
carefull
to
do
it
,
in
the
middest
of
his
trouble
,
when
he
had
much
ado
to
shift
for
himselfe
,
and
to
escape
with
his
owne
life
.
In
1.
King
.
chap.
18.3.4
.
Obadiah
,
a
chiefe
officer
in
king
Ahabs
court
,
in
the
time
of
famine
,
when
also
Iezabel
the
Queen
raged
in
cruell
persecution
against
the
seruants
of
God
;
he
tooke
an
hundreth
of
the
Lords
Prophets
and
fed
them
fifty
in
a
caue
.
In
the
the
4.
chap.
of
the
second
booke
of
Kings
,
verses
8.9.10
.
We
reade
how
an
honourable
woman
,
or
certaine
Lady
of
Shunem
,
obseruing
how
Elisha
the
Lords
prophet
vsed
to
passe
by
her
house
,
she
causeth
him
to
come
in
,
&
to
refresh
himselfe
,
yea
,
and
alloweth
him
a
chamber
to
lodge
in
,
whensoeuer
he
should
haue
occasion
to
come
that
way
.
And
this
she
did
because
(
as
she
telleth
her
husband
)
shee
knew
he
was
an
holy
man
of
God
.
And
chap.
6.
verses
22.23
.
Elisha
causeth
the
king
of
Israel
,
not
onely
to
abstaine
from
the
reuenge
of
his
enemies
,
but
also
to
giue
them
friendly
entertaiment
,
and
to
make
them
a
princely
feast
.
In
the
first
booke
of
Chronicles
,
chap.
16.3
.
king
Dauid
at
the
bringing
home
of
the
Arke
of
the
Lord
to
his
city
after
that
they
had
offered
burnt
offerings
&
peace
offerings
before
God
,
and
after
that
the
king
had
blessed
the
people
in
the
name
of
the
Lord
;
He
dealt
to
euery
one
of
Israel
,
both
man
and
woman
,
to
euerie
one
a
cake
of
bread
,
and
a
peece
of
flesh
and
a
bottle
of
wine
.
In
the
second
booke
of
Chronicles
,
chap.
5.6
.
at
the
placing
of
the
same
Arke
of
the
Lord
in
the
most
holy
place
of
the
Temple
,
vnder
the
wings
of
the
Cherubines
;
King
Salomon
,
and
all
the
congregation
of
Israel
,
that
were
assembled
vnto
him
,
offered
sheepe
and
bullockes
which
could
not
be
told
nor
numbred
for
multitude
.
And
chap.
7.5
.
King
Salomon
offered
a
Sacrifice
of
two
and
twentie
thousand
bullockes
,
and
an
hundreth
and
twenty
thousand
sheep
:
so
the
King
&
al
the
people
dedicated
the
house
of
God
.
And
chap.
31.
of
the
same
booke
,
verse
3.4.5
.
&c.
king
Hezekiah
,
both
by
his
owne
example
,
and
also
by
his
royall
authoritie
,
he
reuiueth
the
care
for
prouision
of
holy
allowance
due
to
the
Priests
and
Leuites
,
that
they
might
be
incouraged
in
the
law
of
the
Lord
.
In
the
first
chap.
of
the
booke
of
Ezra
,
it
is
recorded
that
the
Lord
moued
the
heart
of
Cyrus
king
of
Persia
(
though
a
heathen
king
)
to
deale
bountifully
for
the
restoring
of
the
true
worship
of
God
,
in
the
citie
of
Ierusalem
.
For
to
this
end
,
he
giueth
libertie
to
the
people
of
God
to
returne
out
of
their
captiuitie
,
&
he
restoreth
all
the
vessels
of
gold
and
siluer
which
Nebuchadnezzar
had
taken
out
of
Ierusalem
,
and
had
put
them
in
the
house
of
his
God
.
The
Lord
also
,
by
his
holy
Spirite
,
raised
vp
the
hearts
of
his
people
,
that
they
offered
willingly
to
this
worke
:
&
they
which
were
neare
about
the
chiefe
Fathers
of
Iudah
and
Beniamin
strengthened
their
handes
with
vessels
of
siluer
,
with
gold
,
with
substance
,
and
with
cattell
,
and
with
precious
things
,
besides
all
that
was
willingly
offered
:
according
as
king
Cyrus
had
in
the
gratious
proclamation
of
their
libertie
moued
and
exhorted
them
.
The
vessels
which
king
Cyrus
restored
to
the
house
of
the
Lord
,
were
thirtie
basons
of
gold
,
a
thousand
basons
of
siluer
,
nine
and
twentie
kniues
.
Thirtie
bowles
of
gold
,
&
of
siluer
bowles
of
the
second
sort
foure
hundreth
and
ten
,
and
of
other
vessels
a
thousand
.
All
the
vessels
of
gold
and
siluer
which
king
Cyrus
restored
,
were
fiue
thousand
and
foure
hundreth
.
And
in
the
sixth
chapter
of
the
same
book
of
Ezra
,
king
Darius
confirmeth
the
same
fauour
and
bountie
of
Cyrus
,
and
extendeth
his
owne
princely
liberality
to
further
the
worship
of
God
.
For
thus
he
writeth
to
the
aduersaries
of
the
Iewes
:
Suffer
ye
the
worke
of
this
house
of
God
,
that
the
Captaine
of
the
Iewes
,
and
the
Elders
of
the
Iewes
,
may
build
this
house
of
God
in
his
place
.
For
I
haue
giuen
a
commandement
what
ye
shall
doe
to
the
Elders
of
the
Iewes
,
for
the
building
of
this
house
of
God
,
that
of
the
reuenues
of
the
King
,
which
is
of
the
tribute
beyond
the
riuer
,
there
be
incontinently
expences
giuen
vnto
these
men
that
they
cease
not
.
And
that
which
they
shal
haue
need
of
,
let
it
be
giuen
vnto
them
day
by
day
,
whether
it
be
young
bullockes
,
or
rammes
or
lambes
,
for
the
burnt
offerings
of
the
God
of
heauen
,
wheate
,
salt
,
wine
and
oyle
,
according
to
the
appointment
of
the
priests
who
are
in
Ierusalem
,
that
there
be
no
fault
.
That
they
may
haue
to
offer
sweete
odours
vnto
the
God
of
heauen
,
and
pray
for
the
Kings
life
,
and
for
his
sonnes
,
&c.
And
after
this
Darius
,
we
reade
in
the
seuenth
chapter
,
how
Artashasht
at
the
sute
of
Ezra
did
the
like
:
for
he
gaue
them
his
royall
furtherance
,
and
ful
libertie
to
do
all
things
according
to
the
will
of
their
God
;
with
this
speciall
immunitie
,
that
none
of
his
Gouernours
should
lay
vpon
the
Ministerie
toll
,
tribute
or
custome
.
In
the
fift
chapter
of
Nehemiah
,
that
worthy
Courtier
hauing
obtained
leaue
of
the
same
K.
Artashasht
to
come
to
Ierusalem
to
further
the
worke
of
the
Lorde
;
he
breaketh
off
the
hard
courses
whereby
the
richer
sort
oppressed
the
poore
,
yea
,
hee
mightily
prouoketh
them
to
take
a
mercifull
course
;
whereof
also
he
himselfe
giueth
them
a
right
princely
example
.
In
the
eight
chapter
of
the
same
booke
,
both
Nehemiah
and
Ezra
with
the
Priests
,
Leuites
,
and
people
,
they
praise
God
,
and
the
poore
were
relieued
and
feasted
,
vers.
10.
And
chap.
13.
verses
10
,
11
,
12
,
13
,
14.
Nehemiah
causeth
the
portions
of
the
Leuites
to
be
giuen
them
,
and
the
tithes
to
be
brought
in
and
paid
to
them
:
seeing
that
for
want
thereof
,
the
holy
worship
of
God
was
neglected
among
his
people
.
In
the
book
of
Ester
,
chap.
9.22
.
after
that
the
Church
was
deliuered
from
the
intended
massacre
of
Haman
,
the
people
of
God
keep
their
feast
of
thankfulnes
to
the
Lord
,
and
one
sendeth
presents
to
another
,
as
tokens
of
their
mutuall
ioy
in
the
Lord
:
and
gifts
are
bestowed
vpon
the
poore
.
In
the
booke
of
Iob
,
chap.
29.11.12
.
When
the
eare
hard
me
(
saith
Iob
,
a
man
of
singular
mercie
and
goodnesse
in
his
time
)
it
blessed
me
:
and
when
the
eye
sawe
me
,
it
gaue
witnesse
to
me
.
For
I
deliuered
the
poore
that
cryed
,
and
the
fatherlesse
,
and
him
that
had
none
to
helpe
him
.
The
blessing
of
him
that
was
ready
to
perish
came
vpon
me
,
and
I
caused
the
widdowes
heart
to
reioyce
.
I
put
on
iustice
,
and
it
couered
me
:
my
iudgement
was
as
a
robe
and
a
crowne
.
I
was
the
eyes
to
the
blind
and
I
was
feete
to
the
lame
.
I
was
a
father
to
the
poore
,
&
when
I
knew
not
the
cause
,
I
sought
it
out
diligently
.
I
brake
also
the
chawes
of
the
vnrighteous
man
,
and
pluckt
the
praie
out
of
his
teeth
.
And
chap.
30.25
.
Did
not
I
weepe
with
him
that
was
in
trouble
?
was
not
my
soule
in
heauinesse
for
the
poore
?
And
againe
,
ch.
31.16
.
&c.
If
(
saith
Iob
,
vehemently
affirming
,
his
vprightnesse
and
good
conscience
in
a
constant
course
of
exercising
mercie
)
I
restrained
the
poore
of
their
desire
,
or
haue
caused
the
eyes
of
the
widdowe
to
faile
,
or
haue
eaten
my
morsels
alone
,
and
the
fatherlesse
haue
not
eaten
thereof
.
(
For
from
my
youth
he
hath
growne
vp
with
me
as
with
a
father
,
and
from
my
mothers
womb
I
haue
bene
a
guide
to
her
,
that
is
,
to
the
fatherlesse
daughter
)
If
I
haue
seene
any
perish
for
want
of
clothing
,
or
any
poore
without
couering
.
If
his
loynes
haue
not
blessed
me
,
because
he
was
warmed
with
the
fleece
of
my
sheepe
.
If
I
haue
lifted
vp
my
hand
against
the
fatherlesse
,
when
I
sawe
my
helpe
in
the
gate
:
Let
mine
arme
fall
from
my
shoulder
,
and
let
my
arme
be
broken
from
the
bone
.
Thus
much
of
Iob
,
in
that
he
was
a
mirrour
of
mercie
,
euen
aboue
a
number
of
right
mercifull
men
;
and
such
a
representation
and
patterne
of
this
heauenly
vertue
,
as
all
may
worthily
take
example
by
him
.
In
the
38.
chap.
of
the
Prophesie
of
Ieremiah
from
the
7.
verse
,
&c.
we
reade
how
Ebed-melech
the
Blackamore
is
an
instrument
of
the
Lord
,
to
deliuer
Ieremiah
out
of
the
dungeon
,
where
he
was
ready
to
starue
,
had
not
this
Ethiopian
taken
compassion
of
him
,
and
made
sute
to
the
king
on
his
behalfe
.
In
the
15.
chap.
of
Matth.
vers.
32.
Our
Sauiour
Christ
,
the
peerelesse
patterne
of
mercie
,
he
calleth
his
disciples
vnto
him
,
and
saith
:
I
haue
compassion
on
this
multitude
,
because
they
haue
already
continued
with
me
three
dayes
,
and
haue
nothing
to
eate
:
and
I
will
not
let
them
depart
fasting
,
lest
they
faint
in
the
way
.
And
for
want
of
a
sufficient
quantitie
of
foode
,
in
ordinarie
course
,
he
by
his
diuine
power
feedeth
them
miraculously
.
In
the
seuenth
chap.
of
Luke
,
verse
5.
The
Centurion
,
who
is
commended
by
our
Sauior
Christ
for
his
great
faith
,
aboue
all
in
Israel
,
he
hath
this
commendation
set
downe
of
him
,
that
he
loued
the
people
of
God
,
and
that
he
had
built
a
Synagogue
for
them
.
And
chap.
8.
of
the
same
Euangelist
,
verse
3.
Manie
women
,
and
namely
,
Mary
Magdalen
and
Ioanna
the
wife
of
Chuza
,
Herods
steward
,
and
Susanna
,
are
praised
for
ministring
of
their
substance
to
the
maintenance
of
our
Sauiour
Christ
.
And
chap.
10.38
.
Marie
and
Martha
are
commended
for
entertaining
our
S.
Christ
,
&
his
company
into
their
house
.
And
ch.
19.8
.
Zacheus
as
a
liuely
fruit
of
his
faith
,
and
repentance
,
and
loue
to
our
Sauiour
Christ
voweth
the
halfe
of
his
goods
to
the
poore
,
with
restitution
for
all
his
wrong
dealing
with
any
man
.
And
chap.
21.4
.
The
poore
widdowe
cast
her
portion
into
the
treasurie
,
as
well
as
the
rich
,
yea
euen
all
that
she
was
able
to
giue
;
and
was
therein
preferred
by
our
Sauior
Christ
to
all
the
rich
,
though
of
their
superfluitie
they
offered
a
greater
quantitie
then
she
did
.
In
the
19.
chap.
of
Iohn
,
vers.
27.
Our
Sauiour
Christ
,
euen
in
his
bitter
sufferings
,
farre
exceeding
the
sufferings
or
troubles
of
Dauid
mentioned
before
;
he
had
an
earnest
care
,
euen
vpon
the
crosse
,
for
the
comfortable
maintenance
of
his
mother
;
and
therefore
willeth
Iohn
to
be
in
his
steed
as
a
son
vnto
her
:
from
the
which
time
Iohn
tooke
her
home
,
euen
as
if
she
had
bene
his
owne
mother
.
In
the
9.
of
the
Actes
,
vers.
36.
&c.
We
haue
from
among
women
,
Dorcas
for
a
notable
example
of
Christian
good
workes
and
almes
which
she
did
;
and
namely
,
in
that
she
did
very
liberally
and
mercifully
clothe
and
apparell
the
poore
.
And
ch.
10.2
.
Cornelius
,
a
Captaine
,
hath
singular
praise
to
haue
bene
a
verie
deuout
man
,
fearing
God
with
all
his
houshold
;
and
to
haue
giuen
much
almes
to
the
people
,
&
also
to
haue
bene
much
in
prayer
.
And
vers.
6
of
the
same
chap.
Simon
a
tanner
is
the
Christian
host
of
the
Apostle
Peter
.
And
chap.
11.29.30
.
The
Disciples
of
Antioch
euerie
man
according
to
his
abilitie
,
send
succour
to
the
brethren
of
Iudea
,
in
the
time
of
a
great
dearth
and
famine
.
And
chap.
16.15
.
Lidia
,
a
seller
of
purple
,
being
conuerted
to
the
faith
of
Christ
,
she
is
forthwith
a
most
heartie
and
kind
hostesse
to
the
Apostle
Paule
,
&
the
Christians
which
were
of
his
companie
.
And
againe
,
in
the
same
chapter
,
verses
33.34
.
The
Iayler
,
immediately
after
his
conuersion
to
the
faith
of
Christ
by
the
preaching
of
Paule
,
he
sheweth
Paule
and
Silas
all
the
kindnesse
hee
can
,
bathing
and
suppling
the
scourges
of
the
rods
,
wherewith
they
had
bene
beaten
;
and
with
great
ioy
he
setteth
the
best
cheare
he
had
before
them
.
And
chap.
17.7
.
Iason
,
a
citizen
of
Thessalonica
,
receiueth
Paule
and
Silas
into
his
house
.
And
chap.
21.16
.
Mnason
an
ancient
Disciple
of
Cyprus
is
an
host
of
the
brethren
.
And
chap.
28.2
.
it
is
a
very
memorable
record
,
that
God
prouideth
so
for
Paule
and
his
weatherbeaten
company
,
that
the
Barbarians
shewed
them
no
small
kindnesse
,
in
that
,
as
Saint
Luke
reporteth
,
they
tooke
them
to
house
,
and
made
them
a
good
fire
,
to
comfort
them
against
the
cold
and
wet
of
the
raine
.
And
vers.
7.
The
chiefe
man
of
the
same
I
le
called
Melita
,
whose
name
was
Publius
,
receiued
and
lodged
them
three
dayes
very
curteously
.
Yea
,
verse
10.
it
is
testified
by
the
Euangelist
,
that
they
did
them
great
honour
,
and
that
when
they
departed
,
they
laded
them
with
things
necessarie
.
This
surely
was
rare
kindnesse
,
for
so
rude
and
barbarous
a
place
,
as
it
might
seeme
to
haue
bene
.
In
the
15.
chap.
to
the
Romanes
,
verses
25.26
.
&c.
The
Christians
of
the
countryes
of
Macedonia
and
Achaia
send
their
contribution
to
the
poore
Saints
,
which
are
far
distant
from
them
,
euen
at
Ierusalem
.
And
againe
,
2.
Cor.
8.
The
Apostles
Iames
,
and
Cephas
,
and
Iohn
gaue
warning
to
Paule
and
Barnabas
,
that
they
should
remember
the
poore
:
Which
thing
(
saith
the
Apostle
Paule
)
I
was
willing
to
do
.
Gal.
2.9.10
.
Likewise
Phil.
4.10.14.15.16
.
The
Christians
of
Philippi
haue
this
commendation
,
that
they
did
sundry
times
send
reliefe
to
the
Apostle
Paule
,
when
he
was
in
affliction
and
want
.
And
1.
Thes.
1.3
.
The
diligent
loue
of
the
Christians
of
that
Church
hath
the
honourable
testimonie
of
the
same
Apostle
.
And
2.
Tim.
1.16.17.18
.
Onesiphorus
(
as
Paule
acknowledgeth
with
great
thankfulnesse
)
he
often
refreshed
him
,
and
ministred
many
things
to
him
for
his
comfort
,
both
at
Ephesus
,
and
also
at
Rome
,
seeking
him
vp
there
,
and
that
without
being
ashamed
of
his
chaine
.
In
the
epistle
to
Philemon
,
Paule
giueth
witnesse
,
that
Philemon
abounded
in
loue
to
the
Saints
,
and
that
by
him
their
hearts
were
comforted
.
Heb.
6.10
.
The
Apostle
testifieth
that
many
among
the
Christian
Iewes
were
verie
louing
and
careful
in
a
constant
course
in
relieuing
their
poore
brethren
.
God
(
saith
the
Apostle
)
is
not
vnrighteous
that
he
should
forget
your
worke
,
and
labour
of
loue
,
which
ye
haue
shewed
toward
his
name
,
in
that
ye
haue
ministred
to
the
Saints
,
and
yet
do
ministr.
And
in
the
third
epistle
of
the
Apostle
Iohn
,
Gaius
hath
speciall
commendation
,
to
haue
bene
a
bountifull
host
vnto
the
Church
,
as
one
greatly
helpfull
to
the
truth
,
in
that
he
gaue
entertainment
,
not
onely
to
the
Christians
which
he
had
acquaintance
withall
,
but
also
to
the
brethren
which
were
strangers
,
whensoeuer
by
any
occasion
of
trauell
,
they
had
need
to
resort
vnto
him
.
And
great
,
no
doubt
,
was
the
loue
and
readinesse
of
Gaius
,
which
gaue
modest
strangers
incouragement
to
vse
so
great
boldnesse
,
as
to
come
so
commonly
vnto
him
.
Finally
,
the
Christians
of
the
Church
of
Thyatira
(
as
our
Sauiour
Christ
himselfe
testifieth
of
them
)
they
were
more
at
the
last
then
at
the
first
in
the
workes
of
faith
,
and
loue
,
and
of
patience
.
I
know
thy
workes
(
saith
our
Sauiour
)
and
thy
loue
,
and
seruice
,
&
faith
,
and
thy
patience
,
&
thy
works
,
and
that
they
are
more
at
the
last
then
at
the
first
.
Reuel
.
chap.
2.19
.
In
the
which
example
,
worthily
may
we
now
rest
,
for
the
shutting
vp
of
this
our
holy
catalogue
of
all
sortes
of
Benefactors
;
true
worshippers
of
God
for
the
most
part
,
and
some
also
among
the
heathen
,
being
yet
heathnish
;
whom
neuerthelesse
God
directed
so
gratiously
in
some
particular
actions
,
that
they
may
therin
be
iustly
examples
among
the
rest
,
and
that
euen
to
Christians
,
to
prouoke
them
to
beneficence
,
vnlesse
they
will
suffer
themselues
to
be
shamed
by
them
,
if
they
should
be
more
vnkind
in
like
cases
of
Gods
glorie
,
or
in
any
humane
necessities
,
then
they
haue
bene
.
And
this
let
vs
marke
,
that
in
these
examples
recorded
as
we
haue
scene
in
the
holie
Scriptures
;
Nowe
brieflie
(
for
the
conclusion
of
this
chapter
)
let
vs
in
a
short
view
gather
together
the
vices
to
be
auoided
,
as
contrarie
to
godlie
and
Christian
beneficence
:
They
are
of
two
sortes
,
either
altogether
hindering
;
or
at
the
least
corrupting
and
peruerting
true
beneficence
.
The
vices
altogether
hindering
,
are
couetousenes
,
churlishnes
,
a
grudging
and
repining
affection
,
the
which
arising
from
couetousnesse
,
is
ioyned
also
with
a
base
account
,
both
of
God
,
and
of
his
worship
,
and
of
his
people
:
as
if
all
were
too
much
,
and
too
good
,
yea
as
if
all
were
lost
and
cast
away
,
whatsoeuer
is
so
imployed
&
bestowed
.
Of
all
which
we
haue
had
Nabal
for
a
notorious
example
.
But
beside
these
,
there
are
also
other
vices
of
this
former
sort
;
as
distrust
in
Gods
prouidence
,
trust
in
a
mans
owne
forecast
,
self-loue
,
pride
,
voluptuousnesse
,
and
such
like
.
Secondly
,
the
vices
which
corrupt
and
peruert
Christian
beneficence
,
they
are
in
the
worser
sort
of
men
hypocrisie
,
ioyned
with
colourable
couetousnesse
,
vnder
pretence
of
franke
and
free
liberalitie
,
like
to
that
of
Ananias
&
Sapphira
his
wife
,
Act.
5.
And
together
with
hypocrisie
,
vaine
glorie
,
in
hunting
after
the
praise
of
men
,
and
proud
conceit
of
worthinesse
and
merit
,
euen
before
God
himselfe
:
also
when
beneficence
(
if
so
it
may
be
called
)
is
applyed
to
countenance
and
aduance
idolatrous
religion
,
or
superstitious
traditions
and
ceremonies
in
the
true
worship
of
God
:
furthermore
,
when
almes
is
giuen
of
ill
gotten
goods
;
specially
,
if
they
be
giuen
with
a
mind
to
make
satisfaction
to
God
,
for
the
fraud
which
hath
bene
done
to
men
:
last
of
all
,
when
anie
thing
is
giuen
with
a
mind
,
expecting
and
longing
after
a
like
or
greater
worldlie
recompence
.
These
are
then
corrupting
vices
in
the
worser
sort
of
men
.
And
in
the
better
sort
they
may
be
these
which
follow
:
first
,
indiscreete
and
wastfull
giuing
,
as
to
counterfeit
poore
,
or
to
vagrant
and
inordinate
persons
,
with
neglect
of
such
as
be
poore
honest
inhabitants
and
housholders
:
secondly
,
a
secure
presumption
in
Gods
prouidence
,
with
neglect
of
prayer
to
God
for
the
vpholding
of
our
estate
,
and
without
due
regard
of
vsing
diligence
in
the
labours
of
our
callings
,
and
without
thriftie
employing
of
commodities
to
the
best
aduantages
,
such
as
be
honest
&
lawfull
,
or
when
any
do
put
forth
themselues
aboue
their
abilitie
:
finally
,
neglect
of
thankfulnesse
to
God
for
former
blessing
and
prosperity
.
All
which
vices
,
partly
as
open
&
professed
aduersaries
and
destroyers
;
and
partly
,
as
secrete
&
vndermining
conspirators
:
they
must
be
both
mightilie
and
also
warily
resisted
and
preuented
of
all
such
,
as
mind
not
only
to
enter
,
but
also
hold
out
constant
,
in
the
right
Christian
course
of
this
excellent
and
noble
vertue
of
godly
beneficence
,
the
which
God
hath
so
gratiously
commanded
and
commended
to
vs
:
and
which
his
seruants
haue
obediently
tracked
and
troden
forth
before
vs
.
Thus
finishing
this
second
chapter
,
let
vs
proceede
to
the
rest
of
our
Treatise
.
CHAP.
III.
Of
the
reward
of
right
Christian
Giuing
.
SEeing
God
,
who
is
of
infinite
mercie
,
most
rich
and
bountifull
in
all
good
gifts
and
graces
,
commaundeth
all
such
as
haue
Gods
plentie
,
(
as
it
is
commonly
and
rightly
termed
)
that
they
be
liberall
in
giuing
,
and
seeing
he
promiseth
also
that
hee
will
of
his
diuine
bountie
,
reward
the
same
:
it
cannot
be
,
but
that
he
will
indeed
plentifully
recompence
all
such
,
as
shall
obey
the
same
his
holy
commandement
,
and
will
beleeue
that
gratious
promise
which
he
hath
made
in
this
behalfe
.
This
therefore
,
let
vs
now
henceforth
consider
in
this
chapter
,
to
the
end
that
hereby
(
through
the
blessing
of
God
)
we
may
both
helpe
forward
this
vertue
in
the
heartes
and
hands
of
those
that
be
ouer-slack
&
negligent
;
and
also
that
we
may
comfort
and
incourage
both
heart
and
hand
of
all
,
which
by
the
grace
of
God
are
already
prompt
and
diligent
,
that
they
may
neuer
waxe
faint
and
weary
,
till
they
haue
attained
to
the
full
recompence
of
that
most
gratious
and
free
reward
,
which
from
the
bounteous
&
neuer
wearied
heart
and
hand
of
the
Lord
is
thereunto
promised
and
assured
.
In
speaking
of
which
free
blessing
of
reward
let
vs
hold
the
same
order
which
was
obserued
in
treating
of
the
duty
.
First
therfore
,
concerning
those
which
are
liberall
in
such
manner
as
hath
bene
described
;
to
the
maintenance
of
Gods
pure
religion
and
worship
,
and
for
the
same
cause
,
haue
anie
speciall
care
,
to
incourage
and
further
the
faithfull
ministers
of
the
word
of
God
,
in
their
holie
ministerie
,
or
anie
other
of
Gods
faithfull
seruantes
:
let
vs
see
howe
the
reward
of
such
is
assured
vnto
them
:
first
from
those
promises
,
which
the
Lord
,
who
is
a
rewarder
of
all
that
seeke
him
,
hath
made
vnto
them
:
&
then
from
such
examples
,
in
whom
he
hath
giuen
experience
and
testimonie
to
his
Church
,
in
the
faithfull
perfourmance
of
the
same
.
And
first
of
all
,
let
vs
consider
what
our
Sauiour
Christ
(
in
whom
and
by
whom
all
the
promises
of
God
are
yea
and
Amen
)
speaketh
to
this
purpose
in
the
tenth
chap.
of
Matth.
verses
40
,
41
,
42.
He
that
receiueth
you
(
saith
our
Sauiour
Christ
to
his
disciples
,
whom
he
minded
to
employ
in
the
preaching
of
his
Gospell
)
receiueth
me
:
and
he
that
receiueth
me
,
receiueth
him
that
sent
me
.
He
that
receiueth
a
Prophet
in
the
name
of
a
Prophet
,
shall
receiue
a
Prophets
reward
:
and
he
that
receiueth
a
righteous
man
in
the
name
of
a
righteous
man
,
shall
receiue
the
reward
of
a
righteous
man
.
And
whosoeuer
shall
giue
vnto
one
of
these
little
ones
,
to
drinke
a
cup
of
cold
water
onely
,
in
the
name
of
a
Disciple
,
verily
I
say
vnto
you
,
he
shall
not
loose
his
reward
.
In
the
which
words
of
our
Sauiour
Christ
two
things
are
principally
to
be
obserued
.
First
,
what
euery
one
is
chiefly
to
respect
in
his
Christian
beneficence
toward
the
speciall
seruants
of
God
:
yea
,
toward
any
of
the
least
of
those
that
beare
and
professe
his
name
:
that
is
,
that
in
giuing
vnto
them
,
or
in
shewing
anie
other
kindnesse
,
they
do
not
so
much
respect
their
persons
,
as
the
Gospell
and
Christ
himselfe
,
and
those
goodly
gifts
of
godlinesse
,
wherwith
he
hath
graced
and
adorned
his
seruants
,
for
the
common
benefite
of
his
Chuch
in
the
communion
of
Saints
.
For
that
our
Sauiour
Christ
meaneth
by
giuing
to
a
Prophet
in
the
name
of
a
Prophet
;
and
to
a
righteous
man
in
the
name
of
a
righteous
man
;
and
to
a
little
one
in
the
name
of
a
Disciple
:
as
though
he
should
say
,
euen
for
the
loue
that
a
man
beareth
them
,
because
they
be
such
as
they
be
;
either
Prophet
,
as
in
a
principall
place
of
seruice
,
or
a
rigteous
man
,
as
one
more
ancient
and
approued
in
his
profession
,
or
a
Disciple
,
as
it
were
a
nouice
,
or
new
conuerted
and
more
weake
Christian
.
This
is
the
first
thing
to
be
obserued
in
these
words
.
Secondly
,
we
are
to
obserue
,
that
according
to
the
qualitie
and
degree
of
the
dutie
which
any
perfourmeth
in
that
former
respect
,
the
rewarde
of
Gods
free
bountie
shall
bee
proportionable
;
that
is
,
he
will
fit
the
crowne
answerable
to
the
worke
of
his
owne
grace
,
and
according
to
the
excellencie
of
the
occasions
,
which
he
himselfe
vouchsafeth
to
giue
;
whether
greater
or
lesser
,
and
according
to
the
greater
or
lesser
measure
of
faith
and
loue
,
wherein
the
same
duties
are
perfourmed
and
continued
in
:
yet
so
,
as
the
least
kindnesse
done
in
truth
,
shall
be
requited
with
manifold
aduantage
.
In
the
6.
ch.
of
the
Epistle
to
to
the
Galathians
from
the
6.
verse
&c.
the
Apostle
Paule
,
in
the
name
of
Christ
,
giuing
charge
to
the
Christian
Churches
,
that
they
prouide
for
the
maintenance
of
the
Ministers
of
the
Gospell
,
euen
as
they
will
answere
the
matter
before
God
,
who
will
not
be
dallied
with
therein
,
as
we
haue
seene
before
:
he
doth
therewithall
assure
all
such
as
shal
deale
Christianly
herein
,
that
they
shall
reape
a
plentifull
fruit
from
the
same
.
Whatsoeuer
a
man
soweth
(
saith
the
Apostle
)
that
shall
he
also
reape
.
For
he
that
soweth
to
the
flesh
,
shall
of
the
the
flesh
reap
corruption
:
that
is
,
he
that
mindeth
earthly
things
,
without
regard
of
Gods
kingdome
and
religion
,
and
his
owne
saluation
,
he
shall
perish
with
them
:
but
he
that
soweth
to
the
Spirit
,
that
is
,
he
which
doth
liberally
contribute
to
the
maintenance
and
aduancement
of
the
ministerie
of
the
Gospell
,
shall
of
the
Spirit
reape
life
euerlasting
.
Let
vs
not
therefore
(
as
the
holie
Apostle
exhorteth
)
bee
wearie
of
well-doing
:
for
in
due
season
we
shall
reape
,
if
wee
faint
not
.
Answerable
hereunto
,
is
that
charge
which
the
same
Apostle
giueth
vnto
Timotheus
,
and
so
to
all
faithfull
Ministers
of
the
Gospell
,
in
the
last
chapter
of
that
his
first
Epistle
:
Charge
those
that
bee
rich
in
this
world
(
saith
he
)
that
they
be
not
high
minded
,
and
that
they
trust
not
in
vncertaine
riches
,
but
in
the
liuing
God
(
who
giueth
vs
aboundantly
all
things
to
enioy
)
That
they
doe
good
,
and
bee
rich
in
good
workes
,
and
readie
to
distribute
and
communicate
.
Laying
vp
in
store
for
themselues
a
good
foundation
against
the
time
to
come
,
that
they
may
obtaine
eternall
life
.
Reade
also
in
the
first
chapter
of
the
Prophete
Haggai
.
verse
8.
Goe
vp
to
the
mountaine
,
and
bring
wood
,
and
build
this
house
,
and
I
will
be
fauourable
in
it
,
and
I
will
be
glorified
,
saith
the
Lord
.
And
againe
,
chap.
2.
verses
19.20
.
Consider
I
pray
you
in
your
mindes
,
from
this
day
,
and
afore
,
from
the
foure
and
twentith
day
of
the
ninth
moneth
,
euen
from
the
day
that
the
foundation
of
the
Lords
temple
was
layd
:
consider
it
in
your
mindes
,
Is
the
seede
yet
in
the
barne
?
As
yet
the
vine
,
and
the
figge
tree
,
and
the
pomegranet
and
oliue
tree
,
hath
not
brought
forth
:
from
this
day
will
I
blesse
you
.
Likewise
in
the
second
chapter
of
the
prophesie
of
Malachie
verses
10.11.12
.
Bring
ye
all
the
tithes
into
the
store-house
,
that
there
may
be
meate
in
my
house
,
and
proue
me
now
herewith
,
saith
the
Lord
of
Hostes
,
if
I
will
not
open
the
windowes
of
heauen
vnto
you
,
and
poure
ye
out
a
blessing
without
measure
.
And
I
will
rebuke
the
deuourer
for
your
sakes
,
and
he
shall
not
destroy
the
fruite
of
your
ground
,
neither
shall
your
vine
be
barren
in
the
field
,
saith
the
Lord
of
Hostes
.
And
all
nations
shall
call
you
blessed
:
for
ye
shall
be
a
pleasant
land
,
saith
the
Lord
of
Hosts
.
And
I
pray
ye
,
let
vs
marke
how
,
when
the
Lord
,
Ier.
32.
from
the
17.
verse
and
throughout
the
whole
33.
chapter
:
and
likewise
Ezek.
chap.
36.25.26
.
&c.
speaketh
of
restoring
his
people
Israel
from
their
captiuitie
to
their
owne
land
,
that
they
might
inioy
the
fruitfull
blessings
thereof
,
as
in
former
times
;
he
maketh
the
renewing
of
their
hearts
to
his
feare
and
worship
,
the
forerunner
of
the
same
,
and
this
blessing
to
be
a
consequent
of
that
:
according
to
the
ancient
promise
of
blessing
,
to
those
that
should
truly
worship
God
.
Leuit.
26.3
.
&c.
and
Deut.
28.1.2
.
&c.
to
the
15.
verse
.
But
this
promise
of
blessing
was
not
made
onely
to
the
people
of
God
vnder
the
law
,
vpon
condition
they
would
performe
faithfull
seruice
and
worship
to
God
:
but
it
belongeth
to
all
nations
and
people
whosoeuer
,
being
at
any
time
called
to
the
true
knowledge
of
God
,
shall
yeeld
themselues
,
in
the
faith
of
Christ
,
true
worshippers
of
him
;
as
we
are
sweetly
taught
and
assured
in
the
67.
Psalme
.
For
this
being
the
praier
which
the
holy
Ghost
teacheth
the
church
to
pray
in
that
Psalme
:
That
all
nations
might
knowe
God
,
and
ioyfully
praise
and
worship
him
:
the
conclusion
followeth
,
with
this
most
gratious
and
bounteous
promise
of
God
:
Then
shall
the
earth
bring
forth
her
increase
,
and
God
euen
our
God
shall
blesse
vs
.
God
shall
blesse
vs
,
and
all
the
ends
of
the
earth
shall
feare
him
.
This
is
that
which
our
Sauiour
Christ
saith
,
Matth.
6.33
.
Seeke
ye
first
the
kingdome
of
God
and
his
righteousnesse
,
and
all
these
things
shall
be
cast
vnto
you
:
to
wit
,
as
an
ouerplus
,
or
income
,
to
make
vp
more
then
measure
or
tale
;
as
a
matter
of
small
reckening
in
so
great
an
account
,
&c.
It
is
the
same
also
,
which
the
faithfiull
Apostle
of
our
Sauiour
Christ
affirmeth
,
1.
Timoth.
4.8
.
Godlinesse
hath
the
promise
of
the
life
present
,
and
of
that
which
is
to
come
.
For
no
man
can
truly
and
hartily
seeke
the
kingdome
of
God
,
and
his
righteousnesse
,
and
so
be
a
right
godly
man
indeed
,
but
the
same
must
,
and
will
be
to
his
power
,
a
willing
maintainer
and
furtherer
of
the
true
worship
of
God
,
and
of
his
faithfull
seruants
,
the
publike
ministers
thereof
.
Thus
much
for
the
promise
of
blessing
.
The
examples
doe
now
followe
,
concerning
the
same
blessing
of
God
,
vpon
such
as
haue
had
such
a
zealous
care
of
furthering
his
worship
,
as
hath
bene
spoken
of
.
The
examples
which
we
mind
to
bring
forth
,
they
are
partly
of
such
persons
as
shewe
that
they
had
a
perswasion
in
their
hearts
by
faith
,
that
God
would
in
mercie
recompence
their
seruice
,
this
way
done
to
him
and
his
Church
:
&
partly
,
they
are
such
,
vpon
whom
the
blessing
of
God
,
actually
poured
downe
vpon
them
,
is
more
expresly
testified
and
recorded
in
the
holy
word
of
God
.
Of
the
faith
of
the
former
sort
,
we
may
take
Dauid
,
in
his
prayer
of
faith
,
for
a
worthy
example
.
Psalm.
86.2
.
Preserue
my
soule
,
for
I
am
mercifull
:
saue
thou
thy
seruant
that
trusteth
in
thee
.
Be
mercifull
vnto
me
ô
Lord
,
&c.
Likewise
godly
Nehemia
,
that
zealous
furtherer
of
Gods
true
worship
and
religion
,
is
another
most
worthy
example
,
as
we
may
porceiue
by
his
most
humble
&
faithfull
prayer
,
chap.
13.
vers.
14.
in
these
words
:
Rememember
me
ô
my
God
herein
,
and
wype
not
out
my
kindnesse
that
I
haue
shewed
on
the
house
of
my
God
,
and
on
the
offices
thereof
.
And
againe
in
the
same
chapter
,
verse
22.
after
that
he
had
reformed
the
abuse
and
prophanation
of
the
Lords
Sabbath
:
Rem●mber
me
ô
my
God
,
concerning
this
(
saith
he
)
and
pardon
me
according
to
thy
great
mercy
.
The
honorable
good
man
praieth
,
as
we
see
,
for
Gods
blessing
,
as
one
hauing
a
liuely
faith
in
his
promise
:
but
he
as
well
as
Dauid
shew
by
their
prayers
,
that
they
are
farre
rmoued
from
the
pride
of
the
Iusticiarie
,
who
presumeth
vpon
his
merit
,
and
so
maketh
himselfe
in
his
best
workes
abominable
in
the
sight
of
God
.
In
like
manner
with
Dauid
and
Nehemiah
,
had
king
Hezekiah
a
comfortable
perswasion
,
that
God
wold
shew
him
mercy
,
because
he
had
shewed
kindnesse
to
the
house
of
God
,
and
to
his
seruants
the
ministers
therof
.
Yea
,
it
was
as
a
sweet
refuge
and
sanctuarie
to
his
soule
,
when
he
was
in
that
deepe
distresse
,
which
the
bitternesse
of
his
sicknesse
had
brought
vpon
him
as
,
we
read
,
2.
King
.
chap.
20.2.3
.
I
beseech
thee
ô
Lord
(
saith
that
godly
King
)
remember
nowe
how
I
haue
walked
before
thee
in
truth
,
and
with
a
perfect
heart
,
and
haue
done
that
which
is
good
in
thy
sight
:
and
Hezekiah
wept
sore
.
Now
what
this
goodnesse
was
,
the
remembrance
whereof
was
so
comfortable
to
his
conscience
in
the
time
of
his
distresse
,
it
appeareth
at
large
,
in
the
29.
30.
and
31.
chap.
of
the
second
booke
of
holy
Chronicles
:
and
more
briefly
is
the
same
comprised
in
the
two
last
verses
of
the
31.
ch.
after
this
maner
.
And
thus
did
Hezekiah
through
out
all
Iadah
,
and
he
did
well
,
and
vprightly
&
truly
before
the
Lord
his
God
.
And
in
all
the
workes
which
he
began
for
the
seruice
of
the
house
of
God
,
both
in
the
Law
&
in
the
commandements
to
seeke
his
God
,
he
did
it
with
all
his
heart
and
prospered
.
The
like
remembrance
of
beneficence
to
the
Lords
Prophetes
,
gaue
Obadiah
a
strong
perswasion
to
plead
with
the
Prophete
Elijah
,
that
he
would
deale
well
with
him
,
&
not
endanger
his
life
to
the
wrath
of
his
master
;
king
Ahab
:
and
Elijah
dealeth
with
him
accordingly
,
as
with
one
,
in
the
same
respect
,
worthy
to
be
tendered
for
the
Lords
cause
.
1.
King
.
18.13
.
&c.
Was
it
not
told
my
Lord
(
saith
Obadiah
)
what
I
did
,
when
Iezabel
slew
the
Prophetes
of
the
Lord
,
how
I
hid
a
hundreth
of
the
Lords
Prophetes
by
fiftie
in
a
caue
,
and
fed
them
with
bread
and
water
?
And
now
thou
sayest
go
tell
thy
Lord
,
behold
Elijah
is
here
,
that
he
may
slay
me
,
For
Obadiah
feared
lest
Elijah
would
haue
conueyed
himselfe
away
,
and
so
king
Ahab
thinking
himselfe
mocked
,
should
be
inraged
against
Obadiah
.
Whereupon
Elijah
assureth
him
verse
solemnly
by
oath
,
that
he
would
shewe
himselfe
to
Ahab
that
day
.
Yea
further
,
the
practise
of
this
kind
of
beneficence
,
is
so
notable
a
fruite
of
faith
,
that
iustly
doth
it
confirme
the
faith
of
others
to
expect
mercie
from
God
vpon
them
that
exercise
the
same
,
as
we
see
,
how
from
the
same
incouragement
,
the
Apostle
Paule
prayed
for
Onesiphorus
,
his
most
kind
and
constant
,
benefactor
:
The
Lord
giue
mercie
to
the
house
of
Onesiphorus
(
saith
Paule
)
for
he
oft
refreshed
me
,
and
was
not
ashamed
of
my
chaine
.
But
when
he
was
at
Rome
he
sought
me
vp
diligently
and
found
me
.
The
Lord
grant
vnto
him
that
he
my
find
mercie
with
the
Lord
at
that
day
.
2.
Tim.
1.16.17.18
.
Now
there
is
no
doubt
,
but
the
same
Spirit
which
set
Paule
on
worke
to
pray
thus
for
Onesiphorus
,
minded
also
to
grant
the
same
his
request
,
both
for
him
&
his
house
.
The
like
is
to
be
conceiued
of
his
prayer
for
the
Philippians
vpon
the
same
occasion
:
he
nothing
doubting
,
but
that
their
contribution
to
his
maintenance
,
was
an
odour
that
smelleth
sweet
,
a
sacrifice
acceptable
and
pleasant
to
God
,
chap.
4.17.18.19.20
.
But
let
vs
come
to
open
and
confirme
this
point
,
by
a
few
more
expresse
and
plaine
examples
,
such
as
God
hath
made
,
by
euident
effect
of
his
mercie
vpon
them
,
famous
spectacles
of
his
bounty
,
in
respect
of
their
kind
and
beneficiall
dealing
,
either
toward
his
worship
,
or
any
Ministers
thereof
,
for
his
sake
,
yea
though
they
haue
not
so
hartily
minded
the
same
as
they
ought
to
haue
done
.
The
widdow
of
Zarephath
,
who
gaue
entertainment
to
the
Prophet
Elijah
,
receiued
this
great
blessing
by
the
hand
of
the
Lord
,
by
his
meanes
,
that
the
small
quantitie
of
her
oyle
and
meale
did
not
diminish
,
all
the
time
that
the
dearth
and
scarcitie
continued
in
Israel
.
And
beside
that
,
by
meanes
of
the
same
Prophet
she
receiued
againe
he
son
from
death
to
life
.
1.
King
.
17.15
.
The
honourable
Shunamite
also
,
who
gaue
entertainment
to
the
Prophet
Elisha
,
as
was
rehearsed
before
,
being
barren
,
at
the
prayer
of
Elisha
,
God
gaue
her
power
to
conceiue
:
and
afterward
also
,
at
his
prayer
,
she
receiued
the
same
her
sonne
from
death
to
life
,
as
the
widdow
of
Zarephath
had
done
by
the
prayer
of
Elijah
,
2.
King
.
chap.
4.
vers.
8.
&c.
In
the
39.
chap.
of
Gen.
we
reade
that
the
Lord
blessed
Potiphars
house
,
though
a
heathen
man
,
for
Iosephs
sake
,
euen
from
the
time
that
he
preferred
him
to
be
the
Gouernour
of
it
.
And
afterward
,
he
was
also
a
blessing
to
Pharaoh
,
and
all
his
people
,
by
reason
that
he
aduanced
him
to
the
chiefe
honour
of
his
kingdome
,
next
vnder
himselfe
.
For
by
that
occasion
God
made
Ioseph
their
foster-father
in
the
seuen
yeares
of
famine
,
yea
and
the
foster-father
of
his
Church
,
the
familie
of
his
owne
father
,
which
also
was
Iosephs
own
blessing
,
in
so
much
as
he
was
found
faithfull
to
God
therein
.
Neither
is
there
any
doubt
,
but
the
Lord
shewed
great
mercie
to
Nebuchadnezzar
,
because
he
fauoured
and
aduanced
his
holy
Prophet
Daniel
,
and
some
other
the
verie
faithfull
seruants
of
God
,
who
were
his
captiues
in
Babel
.
Publius
also
the
chiefe
man
of
the
I
le
Melita
,
of
the
which
we
read
before
,
he
giuing
the
Apostle
Paule
and
the
Euangelist
Luke
curteous
entertainment
for
three
dayes
,
through
the
goodnesse
of
God
he
receiued
an
Apostles
reward
.
For
by
Paule
his
father
was
healed
of
a
grieuous
feuer
,
and
of
the
bloudy
fluxe
,
yea
,
&
diuers
other
of
that
place
were
healed
of
their
diseases
.
Act.
28.7
,
8
,
9.
Seeing
therefore
the
Lord
blessed
heathen
men
,
for
their
preferring
of
his
seruants
and
Prophetes
to
honour
,
therein
they
chiefly
respected
their
owne
pleasure
&
contentment
:
shal
we
not
much
rather
assure
our selues
,
that
whosoeuer
among
Christians
shall
,
for
the
loue
and
honour
which
they
vnfeinedly
beare
to
God
,
and
his
pure
religion
,
deale
honorably
with
his
seruants
,
the
faithful
Ministers
of
his
word
and
Gospel
,
shall
much
rather
be
blessed
and
prospered
of
him
?
It
is
out
of
question
that
we
may
.
Do
we
not
read
that
the
Lord
greatly
blessed
Obed
Edom
and
all
that
had
,
because
he
religiously
receiued
,
and
kept
the
Arke
in
his
house
by
the
space
of
that
three
moneths
,
wherin
Dauid
was
discouraged
,
by
reason
of
the
strange
iudgement
of
God
vpon
Vzziah
,
as
the
holy
storie
sheweth
more
at
large
,
1.
Chron.
13
?
And
againe
2.
Chron.
11.13.14.15.16.17
.
Do
we
not
read
,
that
when
Rehoboam
gaue
entertainment
to
the
holy
Leuites
,
&
Godly
minded
Israelites
,
who
from
among
the
other
tribes
of
Israel
,
left
their
suburbes
and
p●ssessions
,
and
came
to
Ierusalem
,
to
auoid
that
idolatrous
and
superstitious
worship
,
which
Ieroboam
had
set
vp
;
they
setting
their
heartes
to
seeke
the
Lord
God
of
Israel
,
and
to
offer
to
the
Lord
God
of
their
fathers
:
Doe
we
not
reade
,
I
say
,
that
hereby
the
kingdome
of
Iudah
was
strengthened
,
and
that
Rehoboam
the
sonne
of
Salomon
was
made
mightie
three
yeeres
long
:
that
is
,
euen
so
long
as
they
walked
in
the
way
of
Dauid
and
Salomon
as
the
text
affirmeth
?
An
experiment
also
hereof
we
haue
in
the
same
booke
,
chap.
31.4
.
&c.
King
Hezekiah
commanded
the
people
,
which
dwelt
in
Ierusalem
,
to
giue
a
part
to
the
Priestes
and
Leuites
,
that
they
might
be
incouraged
in
the
lawe
of
the
lord
.
And
it
is
there
testified
,
that
after
the
people
had
done
so
,
the
Lord
blessed
his
people
,
and
the
land
with
great
aboundance
verse
10.
And
hath
not
our
blessed
Queene
Elizabeth
,
and
her
whole
Dominion
,
had
plentifull
experience
,
how
good
it
is
,
to
giue
intertainement
to
banished
churches
and
persecuted
Christians
,
whom
God
hath
sent
for
succour
among
vs
?
Blessed
be
the
name
of
God
for
that
gratious
experience
which
for
a
long
time
God
hath
granted
vnto
vs
.
God
giue
vs
grace
,
that
we
may
more
thankfully
acknowledge
his
goodnesse
,
and
that
we
may
increase
in
all
kindnesse
and
goodnesse
toward
his
excellent
seruants
.
So
no
doubt
,
as
king
Salomon
truly
saith
,
They
that
honour
the
Lord
with
their
riches
,
and
with
the
chiefe
of
all
their
increase
,
Their
barnes
shall
be
filled
with
aboundance
,
and
their
presses
shall
burst
(
to
wit
,
as
being
worne
out
with
pressing
so
great
aboundance
of
grapes
)
to
make
new
wine
,
Pro.
3.9.10
.
Micah
of
mount
Ephraim
,
hauing
entertained
a
Leuite
to
be
a
Priest
in
his
house
,
he
incourageth
himselfe
to
think
and
say
thus
:
Now
I
know
that
the
Lord
will
be
good
vnto
me
,
seeing
I
haue
a
Leuite
to
be
my
Priest
,
Iudg.
17.10.13
.
But
alas
,
poore
Micah
was
deceiued
,
because
he
exercised
a
superstitious
worship
:
The
reward
of
giuing
to
Gods
worship
.
Malus
Micha
nactus
est
malum
Leu●tam
.
P.
Ma●tyr
.
in
which
respect
it
is
sayd
in
way
of
a
Prouerbe
:
Vnhappy
Micah
hath
light
vpon
an
euilll
Leuite
.
But
if
Micah
had
taken
a
right
course
,
&
maintained
a
holy
Leuite
,
to
haue
taught
him
the
truth
of
God
,
and
to
haue
ministred
in
the
true
worship
of
God
,
he
might
iustly
and
vppon
good
ground
haue
perswaded
himselfe
,
that
his
heart
being
vpright
,
it
should
haue
gone
well
with
him
.
And
so
may
all
perswade
themselues
,
that
,
if
the
fault
be
not
otherwise
in
themselues
,
God
will
be
good
vnto
them
when
they
maintaine
his
faithfull
Ministers
to
preach
his
Gospell
vnto
them
.
Hetherto
therefore
,
of
the
blessing
of
God
vpon
beneficiall
contribution
,
and
liberall
giuing
toward
the
maintenance
of
the
holy
worship
and
seruice
of
God
:
&
of
the
faithfull
ministers
thereof
,
or
toward
the
reliefe
and
incouragement
of
any
other
of
his
speciall
good
seruants
.
It
followeth
now
,
that
we
shew
that
it
is
the
good
will
and
pleasure
of
God
in
like
maner
,
to
reward
the
Christian
liberality
and
beneficence
of
those
,
that
are
good
to
the
poorest
and
least
of
his
Saints
,
as
a
fruit
of
their
loue
,
flowing
from
the
former
zeale
of
Gods
glorie
in
the
furthering
and
aduancing
of
his
pure
worship
and
religion
.
For
this
also
hath
manifold
witnesse
and
confirmation
in
the
word
of
God
,
both
by
promises
from
the
sacred
mouth
of
God
,
and
also
from
examples
,
as
it
were
by
the
reaching
forth
of
the
hand
,
to
let
vs
euidently
perceiue
,
that
it
is
his
verie
faithfull
purpose
gratiously
to
recompence
the
same
.
wherefore
,
as
before
,
so
againe
here
,
let
vs
first
consider
the
promises
,
and
this
being
done
,
then
let
vs
take
a
view
of
the
examples
.
In
the
24
chap.
of
Deut.
verse
13.
The
Lord
commanding
that
mercie
be
shewed
to
the
poore
,
he
saith
,
that
it
shall
be
righteousnes
before
him
to
them
that
shall
do
it
.
If
it
be
accepted
for
righteousnes
in
the
sight
of
God
,
there
is
no
doubt
but
he
will
in
mercy
reward
it
.
And
let
vs
note
,
that
in
this
place
of
Deut.
the
Lord
speaketh
of
mercifulnesse
in
lending
,
which
is
a
degree
of
mercy
inferiour
to
franke
and
free
giuing
.
Wherefore
,
all
their
works
,
and
in
al
that
they
put
their
hand
vnto
.
In
the
112.
Ps.
vers.
6.9.10
.
Surely
(
saith
the
Spirit
of
God
by
his
holy
Prophet
and
Psalmist
)
a
good
man
shall
neuer
be
moued
:
the
righteous
shall
be
had
in
euerlasting
remembrance
.
He
hath
distributed
and
giuen
to
the
poore
:
his
righteousnesse
remaineth
for
euer
,
his
horn
shall
be
exalted
with
glorie
,
&c.
That
is
to
say
,
God
will
mightily
blesse
and
vphold
his
good
seruants
,
against
all
the
enuious
repinings
,
&
malignant
indeuours
of
the
wicked
whatsoeuer
.
For
as
it
followeth
in
the
Psalm
,
The
wicked
shall
see
it
&
be
angry
,
he
shall
gnash
with
his
teeth
and
consume
away
,
the
desire
of
the
wicked
shall
perish
.
In
the
37.
Psalme
,
the
holy
prophet
guided
by
the
same
Spirit
,
and
wisely
obseruing
,
by
his
owne
experience
,
the
gratious
course
of
Gods
most
holy
prouidence
,
in
that
he
tenderly
watcheth
alwayes
ouer
his
good
,
righteous
and
merciful
seruants
:
he
is
bold
vpon
the
same
his
obseruation
,
to
giue
out
as
a
principle
,
that
God
will
neither
forsake
the
righteous
,
nor
yet
their
godly
seed
&
posterity
after
them
.
I
haue
bin
yong
(
saith
he
,
ver.
25.26
)
&
now
I
am
old
,
yet
I
neuer
saw
the
righteous
forsaken
,
nor
his
seed
begging
bread
.
He
is
euer
mercifull
and
lendeth
,
and
his
seed
inioyeth
the
blessing
.
And
K.
Salomon
,
Pou.
13.22
The
good
man
shall
giue
inheritance
to
his
children
children
:
and
the
riches
of
the
sinner
is
layd
vp
for
the
iust
.
There
is
therefore
a
double
blessing
attending
vpon
the
mercifull
:
that
is
,
both
vpon
themselues
,
and
also
vpon
their
children
and
posterity
:
and
therefore
also
,
may
it
iustly
be
a
double
incouragement
to
moue
al
Christians
to
a
willing
and
constant
course
in
this
kind
of
weldoing
.
Not
that
euer
any
,
which
is
the
child
of
a
righteous
man
,
may
not
come
to
beggers
state
,
or
to
bee
exercised
for
a
time
with
outward
wants
:
for
it
is
easily
seene
that
the
leud
,
slothfull
and
vnthrifty
sonne
of
a
good
man
doth
fall
into
miserable
pouertie
,
as
a
iust
punishment
vpon
him
;
yea
euen
the
rather
,
because
he
hauing
had
so
good
an
example
before
his
eyes
,
and
the
benefite
of
good
education
doth
notwithstanding
refuse
to
walke
in
the
good
steps
&
counsels
of
his
godly
father
.
Neither
is
it
so
to
be
vnderstood
,
as
though
no
godly
child
of
a
righteous
man
,
may
at
any
time
suffer
outward
aduersitie
and
want
:
for
this
also
doth
the
Lord
also
worke
sometimes
in
our
sight
,
for
secret
causes
knowne
to
himselfe
,
and
to
the
end
he
may
worke
greater
things
by
them
and
for
them
,
then
outward
prosperitie
could
afford
.
But
the
meaning
of
the
Prophete
is
,
that
neither
the
righeous
,
nor
their
godly
seed
,
shall
be
forsaken
of
God
,
or
vtterly
left
destitute
of
mans
succour
in
their
penurie
and
want
of
all
things
;
though
for
a
season
it
may
fall
vpon
them
for
their
triall
:
and
then
that
the
vsuall
and
ordinarie
course
of
Gods
dealing
is
to
shew
mercie
vpon
such
,
yea
euen
the
mercie
and
blessing
of
this
pres●nt
life
.
Furthermore
,
Psalm.
41.
ver.
1.
&c.
The
same
holy
Prophete
of
God
pronounceth
those
blessed
,
who
shall
iudge
wisely
of
the
poore
and
afflicted
.
And
yet
this
is
in
appearance
lesse
then
to
deale
kindly
and
mercifully
toward
them
.
Neuerthelesse
,
how
little
so
euer
it
may
seeme
to
be
,
yet
it
is
in
truth
a
principall
grace
,
greatly
seruing
to
all
externall
exercise
of
mercie
and
compassion
,
how
secrete
and
hidden
soeuer
it
be
.
For
where
there
is
first
of
all
,
a
charitable
iudgement
conceiued
of
those
that
be
humbled
by
any
affliction
,
there
will
follow
comfortable
counsell
,
hartie
prayer
,
and
euery
other
good
fruite
of
compassion
and
mercie
,
in
hope
that
God
will
in
due
time
deliuer
and
saue
them
out
of
all
their
affliction
.
For
so
it
followeth
in
the
Psalme
.
The
Lord
will
deliuer
him
in
time
of
trouble
.
The
Lord
will
keep
him
and
preserue
him
aliue
:
he
shall
be
blessed
vpon
the
earth
,
and
thou
(
ô
God
)
wilt
not
deliuer
him
vnto
the
will
of
his
enemies
.
The
Lord
will
strengthen
him
vpon
the
bed
of
sorrow
:
thou
(
he
turneth
his
speech
again
to
God
as
before
)
hast
turned
all
his
bed
in
his
sicknesse
:
or
hast
put
an
end
to
his
disease
or
sicknesse
.
Thus
,
as
the
holy
Prophet
giueth
to
vnderstand
,
will
such
as
iudge
wisely
and
charitably
of
the
afflicted
,
bemone
their
estate
,
and
comfort
them
all
they
can
:
and
that
with
as
much
chearefulnesse
as
they
can
incourage
their
heartes
vnto
,
from
such
good
and
comfortable
reasons
,
as
are
mentioned
in
the
Psalme
.
And
now
,
in
all
this
,
what
doth
this
Prophet
say
,
or
any
other
testimony
of
the
holie
Scripture
affirme
,
which
our
Sauiour
Christ
doth
not
confirme
,
in
that
he
saith
,
Mat.
5.7
.
Blessed
are
the
mercifull
,
for
they
shall
obtaine
mercie
.
And
ch.
25.34
.
&c.
The
king
(
saith
he
,
speaking
of
himselfe
)
euen
the
Iudge
of
all
the
world
,
shall
say
to
them
on
his
right
hand
at
the
last
day
:
Come
ye
blessed
of
my
Father
,
inherit
ye
the
kingdome
prepared
for
ye
from
the
foundations
of
the
world
.
For
I
was
hungrie
and
ye
gaue
me
meate
,
I
thirsted
and
ye
gaue
me
drinke
,
&c.
and
verse
40.
In
so
much
as
ye
haue
done
it
to
the
least
of
these
my
brethren
,
ye
haue
done
it
to
me
.
O
how
great
and
incomprehensible
shall
this
comfort
be
to
all
those
that
shall
attaine
vnto
it
,
seeing
it
shall
be
the
euerlasting
sealing
vp
of
all
comfort
,
and
of
most
glorious
happinesse
vnto
them
!
And
therefore
also
,
howe
worthie
the
obtaining
of
this
,
is
all
the
care
of
forecasting
and
preparation
that
may
be
?
I
meane
,
that
we
may
,
according
to
the
holy
aduise
of
our
Sauiour
Christ
,
make
our selues
such
friends
,
by
the
well
employing
of
the
vncertaine
r●ches
of
this
world
,
that
when
we
shall
want
,
we
may
be
receiued
into
euerlasting
habitations
.
Luk.
16.9
.
Men
vsually
,
for
the
obtaining
of
a
little
vai●e
pleasure
,
or
earthly
profite
&
glorie
,
will
do
very
much
.
And
shall
we
refuse
to
do
so
small
a
thing
,
as
our
Sauiour
Christ
requireth
●t
〈…〉
●●r
the
greatest
aduantage
,
and
most
durable
●r●fi●
〈…〉
glorie
that
may
be
?
For
thus
in
effect
our
Sauiour
speaketh
vnto
vs
:
Be
ye
mercifull
a
little
while
to
the
poore
afflicted
members
of
my
Church
,
for
my
sake
,
and
ye
shal
be
blessed
for
euer
.
Giue
of
your
small
earthly
commodities
,
and
ye
shall
be
recompenced
with
great
,
spirituall
&
heauenly
riches
.
Comfort
ye
them
with
your
temporal
refreshings
,
&
your
ioyes
shall
be
eternall
and
glorious
in
the
kingdom
of
heauen
.
To
this
purpose
well
serueth
that
which
S.
Iohn
writeth
,
Reuel.
14.13
.
I
heard
a
voyce
from
heauen
,
saying
vnto
me
,
write
:
Blessed
are
the
dead
,
euen
henceforth
,
which
die
in
the
Lord
.
Euen
so
saith
the
Spirit
,
that
they
may
rest
from
their
labours
,
and
that
their
workes
may
follow
them
.
Of
the
which
works
,
no
doubt
,
these
of
mercy
which
we
speak
of
,
are
a
chiefe
and
principall
part
,
according
to
that
of
the
Prophet
Isaiah
chap.
57.1.2
.
Mercifull
men
are
takes
away
from
the
euill
to
come
.
They
enter
into
peace
and
rest
in
their
graues
.
These
things
being
so
,
let
it
be
so
farre
from
vs
,
to
thinke
it
too
great
a
matter
to
part
with
a
small
portion
of
our
worldly
goods
,
to
the
reliefe
of
our
poore
brethren
;
that
we
may
rather
esteeme
it
a
small
thing
,
in
comparison
of
the
kingdome
of
heauen
,
which
our
Sauiour
Christ
is
minded
to
giue
vnto
vs
,
Luke
12.33.34
.
though
we
should
sel
all
that
we
haue
,
if
need
so
required
,
&
giue
it
out
for
almes
.
For
thus
,
as
our
Sauiour
saith
in
the
same
place
,
we
should
in
steed
of
rotten
bags
,
make
vs
bags
which
shall
not
waxe
olde
;
and
in
steed
of
vncertaine
riches
,
obtaine
that
treasure
which
shall
neuer
faile
in
heauen
,
where
no
theefe
commeth
,
neither
moth
corrupteth
,
nor
canker
fretteth
,
and
in
steed
of
moyling
here
about
earthly
things
,
our
hearts
shall
be
free
to
mind
heauen
and
heauenly
things
,
as
hauing
already
sent
our
treasure
thither
before
.
And
to
the
same
purpose
,
let
vs
willinglie
hearken
to
that
holy
insruction
,
which
the
same
our
blessed
Lord
and
Sauiour
teacheth
vs
in
the
14.
chap.
of
the
same
Gospell
,
saying
:
When
thou
makest
a
dinner
or
a
supper
,
call
not
thy
friends
,
nor
thy
brethren
,
nor
thy
kinsmen
,
nor
thy
rich
neighbours
,
lest
they
also
bid
thee
againe
,
and
a
recompence
bee
made
thee
.
But
when
thou
makest
a
feast
,
call
the
poore
,
the
maimed
,
the
lame
,
and
the
blind
:
and
thou
shalt
be
recompenced
,
because
they
cannot
recompence
thee
:
for
thou
shalt
be
recompenced
at
the
resurrection
of
the
iust
.
Not
that
our
Sauiour
Christ
doth
simply
condemne
or
forbid
all
ciuill
inuiting
and
feasting
of
one
rich
friend
by
another
,
in
a
mutuall
and
answerable
course
of
kindnesse
,
so
it
be
soberly
practised
:
but
he
mindeth
onely
to
shew
in
these
wordes
,
that
the
feasting
of
the
poore
is
much
to
be
preferred
before
the
feasting
of
the
rich
,
specially
of
the
good
and
godly
poore
;
in
so
much
as
this
kind
of
feasting
is
both
more
necessarie
,
in
regard
of
the
guests
,
which
do
stand
in
need
to
be
this
way
refreshed
:
as
also
because
it
is
lesse
chargeable
to
the
feast-maker
,
in
that
a
more
meane
diet
will
content
the
poore
:
and
finally
,
because
it
is
more
gainefull
,
in
that
the
blessing
of
the
kingdome
of
heauen
doth
belong
to
this
kind
of
mercifull
feasting
,
and
not
to
that
other
feasting
of
the
rich
,
which
is
continually
recompenced
by
one
to
the
other
here
in
this
world
,
as
our
Sauiour
giueth
to
vnderstand
.
Nowe
further
,
if
wee
will
vse
but
a
little
more
diligence
to
peruse
the
holy
Prouerbes
of
king
Salomon
,
we
shall
find
in
that
one
little
booke
so
manie
,
and
the
same
so
excellent
sentences
,
tending
this
way
,
as
may
worthily
confirme
vs
greatly
in
the
sure
hope
of
the
blessing
of
God
,
while
we
doe
walke
in
this
blessed
way
of
mercie
toward
the
poore
and
needie
.
Of
these
excellent
sentences
therefore
,
let
vs
here
call
to
minde
so
manie
as
for
the
present
God
shall
bring
to
hand
.
And
first
,
that
offereth
it selfe
which
we
do
reade
chapter
11.
verse
17.
He
that
is
mercifull
(
saith
the
Spirit
of
God
by
the
wise
king
)
rewardeth
his
owne
soule
.
That
is
to
say
,
hee
doth
so
gratious
and
acceptable
a
dutie
before
God
,
when
it
is
done
in
faith
and
obedience
to
God
,
that
God
of
his
rich
and
free
grace
and
mercie
will
surely
reward
it
vnto
him
.
and
in
the
same
chapter
,
verses
24.25.26
.
There
is
that
scattereth
,
and
is
more
increased
.
The
liberall
person
shall
haue
plentie
:
and
he
that
watereth
,
shall
haue
raine
.
Hee
that
withdraweth
corne
,
the
people
will
curse
him
:
but
blessing
shall
be
vpon
the
head
of
him
that
selleth
corne
.
That
is
,
of
him
that
exerciseth
mercie
in
his
prising
and
selling
of
it
,
labouring
in
hard
times
to
mitigate
and
being
downe
that
extreme
price
which
vnmercifull
men
striue
to
bring
it
vnto
.
For
as
touching
deare
sellers
,
such
of
whom
the
common
prouerb
may
be
affirmed
,
that
The
more
they
heape
,
to
wit
,
to
themselues
,
the
worse
they
cheape
to
others
:
such
cannot
in
truth
be
euer
right
good
and
liberall
dealers
.
They
pull
downe
that
with
their
left
hand
,
which
they
seeme
to
build
with
their
right
:
and
so
they
frustrate
their
reward
.
Whereupon
also
it
followeth
in
the
same
chapter
of
the
holy
Prouerbes
:
He
that
seeketh
good
things
,
getteth
fauour
:
but
he
that
seeketh
euill
it
shall
come
vnto
him
.
And
in
the
19.
chap.
vers.
17.
thus
we
reade
:
He
that
hath
mercy
vpon
the
poore
lendeth
vnto
the
Lord
,
and
the
Lord
will
recompence
him
that
which
he
hath
giuen
.
And
who
can
wish
or
desire
any
more
sufficient
surety
or
better
pay-maister
then
he
?
Againe
,
chap.
21.
vers.
21.
He
that
followeth
after
righteousnesse
,
and
mercy
:
that
is
,
he
which
is
diligent
in
pursuing
and
taking
hold
of
all
good
occasions
to
practise
the
duties
of
righteousnesse
and
mercie
,
shall
find
life
,
righteousnesse
and
glorie
.
And
againe
,
chap.
22.9
.
He
that
hath
a
good
eye
(
that
is
to
say
,
a
mercifull
eye
,
which
will
behold
,
and
therewithall
tender
the
necessities
of
the
poore
)
shall
be
blessed
:
for
he
giueth
of
his
bread
to
the
poore
.
Likewise
ch.
28.27
.
He
that
giueth
vnto
the
poore
shall
not
lacke
.
Thus
much
out
of
the
holy
Prouerbes
.
In
the
booke
of
the
Preacher
,
ch.
11.1
.
&c.
Cast
thy
bread
vpon
the
waters
(
saith
the
same
most
wise
king
,
a
Prophet
of
God
)
for
after
many
dayes
thou
shalt
find
it
.
Giue
a
portion
to
seuen
and
and
also
to
eight
.
&c.
In
the
which
wordes
king
Salomon
like
as
the
Apostle
Paul
also
hath
done
,
as
we
saw
before
,
compareth
the
actions
of
Christian
liberalitie
and
benficence
,
to
a
seed
time
,
after
the
which
followeth
in
due
season
the
increase
of
the
haruest
.
And
in
the
same
place
he
prosecuteth
this
similitude
,
in
verie
excellent
maner
,
thereby
to
prouoke
to
the
diligent
,
speedie
,
and
constant
following
of
this
most
husbandly
plow
.
For
He
that
obserueth
the
wind
(
saith
king
Salomon
)
shal
not
sowe
,
and
he
that
regardeth
the
cloudes
shall
not
reape
:
that
is
,
he
that
will
suffer
himselfe
to
be
hindered
from
doing
good
by
casting
of
doubts
,
through
vnbeleefe
,
or
by
any
other
stumbling
blocke
which
the
diuell
shal
cast
in
his
way
,
he
shall
misse
the
haruest
,
because
he
hath
lost
the
seed
time
.
To
the
preuenting
of
which
so
great
a
dammage
,
king
Salomon
exhorteth
as
followeth
:
In
the
morning
sowe
thy
seed
,
and
in
the
euening
let
not
thy
hand
rest
:
for
thou
knowest
not
which
shall
prosper
this
or
that
,
or
whether
both
shall
be
alike
good
.
In
the
18.
chap.
of
Ezek.
vers.
7.8.9
.
and
againe
,
verses
16.17
.
The
Lord
doth
verie
earnestly
assure
his
people
,
that
whether
a
man
be
the
father
of
a
wicked
sonne
,
or
the
son
of
a
wicked
father
,
such
is
the
equitie
of
his
gratious
dealing
,
that
if
he
himselfe
be
not
an
oppressour
,
but
hath
restored
the
pledge
to
his
debtor
,
hath
spoiled
none
by
violence
,
but
hath
giuen
his
bread
to
the
hungrie
,
and
hath
couered
the
naked
with
a
garment
.
And
hath
not
giuen
forth
vpon
vsurie
,
neither
hath
taken
any
increase
,
but
hath
withdrawne
his
hand
from
iniquitie
,
and
hath
executed
true
iudgement
betweene
man
and
man
.
And
hath
walked
in
my
statutes
,
and
kept
my
iudgements
to
deale
truly
,
he
is
iust
,
he
shall
surely
liue
,
saith
the
Lord
God
.
And
yet
,
moreouer
,
and
beside
all
the
testimonies
hetherto
rehearsed
,
we
haue
a
notable
place
in
the
58.
chap.
of
Isaiah
,
verses
6
,
7
,
8
,
9
,
10
,
11
,
12.
The
words
are
verie
mightie
to
incourage
and
draw
on
euery
good
and
faithful
man
,
both
Iew
&
Gentile
,
to
exercise
the
actions
of
goodnesse
and
mercy
.
For
after
that
the
Lord
hath
,
by
his
holy
Prophet
,
rehearsed
what
he
requireth
to
be
done
:
namely
,
that
euery
heauie
burthen
be
taken
of
,
that
the
oppressed
be
let
go
free
,
and
that
euery
yoke
be
broken
.
That
bread
be
dealt
to
the
hungrie
that
the
poore
which
wander
(
he
meaneth
not
voluntary
beggers
and
wandering
rogues
,
but
such
as
be
inforced
to
leaue
their
place
by
some
vrgent
calamitie
)
be
brought
to
mens
houses
:
When
a
man
seeth
the
naked
to
couer
him
,
and
not
to
hide
a
mans
self
from
his
owne
flesh
.
After
this
rehearsall
of
the
duties
,
and
that
in
more
pressing
maner
then
is
here
repeated
:
then
followeth
the
gratious
promise
of
God
in
these
words
:
Then
shall
thy
light
breake
forth
a●
the
morning
,
and
thy
health
shall
growe
speedily
:
thy
righteousnesse
shall
go
before
thee
,
and
the
glorie
of
the
Lord
shall
imbrace
thee
.
Then
shalt
thou
call
,
and
the
Lord
will
answer
:
thou
shalt
cry
,
and
he
will
say
,
Here
am
I
:
if
thou
take
away
from
the
middest
of
thee
,
(
that
is
out
of
thy
heart
)
the
yoke
(
or
the
tying
wherwith
the
heauy
burthen
is
as
it
were
fastened
to
the
backe
)
the
putting
out
of
the
finger
and
wicked
speaking
(
that
is
,
euery
inhumanity
and
grieuance
.
)
And
then
it
followeth
on
the
contrarie
:
If
thou
poure
out
thy
soule
to
the
hungrie
,
and
refreshest
the
troubled
soule
:
then
(
saith
the
Lord
)
shall
thy
light
spring
out
in
the
darkenesse
,
and
thy
darkenesse
shall
be
as
the
noone
day
:
and
the
Lord
will
guide
thee
continually
,
and
he
will
satisfie
thy
soule
in
drought
,
and
make
fat
thy
bones
:
and
thou
shalt
be
like
a
watered
garden
,
and
like
a
spring
of
water
whose
waters
faile
not
.
And
they
shall
be
of
thee
which
shall
build
the
old
wast
places
:
thou
shalt
raise
vp
foundations
form
many
generations
,
and
thou
shalt
be
called
the
repairer
of
the
breach
,
and
a
restorer
of
the
pathes
to
dwell
in
.
Now
what
man
(
though
of
his
owne
disposition
vnmercifull
and
illiberall
,
as
all
of
vs
are
,
)
if
he
shall
dulie
consider
this
manifold
and
bounteous
promise
of
God
,
and
if
he
shall
gather
but
one
sparkle
of
faith
,
to
beleeue
that
God
is
faithfull
and
his
word
true
,
can
chuse
but
he
must
bee
affected
,
at
the
least
after
the
manner
of
king
Agrippa
,
Act.
chap.
26.
vers.
28.
to
confesse
,
that
almost
it
perswadeth
him
to
become
a
mercifull
and
liberall
man
.
To
whom
also
willingly
doe
I
say
,
as
the
Spirit
of
God
moued
Paule
to
answer
Agrippa
,
in
that
question
about
true
faith
:
Would
to
God
that
not
onely
one
,
or
a
fewe
almost
,
which
reade
this
,
and
the
rest
of
the
holie
Scriptures
,
concerning
this
dutie
of
beneficence
,
might
both
almost
,
and
altogether
,
become
mercifull
and
liberall
men
.
But
howsoeuer
this
will
not
be
:
for
the
children
of
this
world
will
still
and
alwayes
be
like
themselues
:
the
couetous
man
will
be
couetous
still
,
and
he
will
increase
in
his
vnmercifull
courses
:
yet
I
know
assuredly
,
that
the
word
and
promise
of
God
will
effectually
and
strongly
preuaile
with
all
that
belong
vnto
him
;
not
onely
to
prouoke
them
to
obedience
,
but
to
fill
their
hearts
also
with
exceeding
comfort
,
in
the
performance
of
the
duties
thereof
.
For
verily
,
as
the
holy
Apostle
truly
testifieth
Hebr.
chap.
6.
vers.
10.
God
is
not
vnrighteous
that
he
should
forget
your
worke
and
labour
of
loue
,
which
yee
haue
shewed
toward
his
name
,
in
that
ye
haue
ministred
vnto
the
Saints
,
and
yet
do
minister
,
sc.
Wherefore
worthily
did
Nehemiah
,
in
perswasion
of
this
goodnesse
and
faithfulnesse
of
God
,
embolden
himselfe
to
pray
to
God
,
not
onely
to
remember
that
kindnesse
of
his
,
which
he
had
shewed
toward
the
house
and
religion
of
God
(
as
we
haue
seene
before
)
but
also
that
it
would
please
him
of
his
goodnesse
,
to
remember
him
according
to
all
that
he
had
done
for
the
reliefe
of
the
poore
of
his
people
.
Remember
me
ô
my
God
(
saith
he
)
in
goodnesse
,
according
to
all
that
I
haue
done
for
this
people
,
Nehem.
5.19
.
In
which
chapter
euen
from
the
beginning
to
the
end
,
is
this
part
of
Nehemiahs
kindnesse
,
mercie
,
and
liberalitie
fully
described
,
for
our
singular
instruction
;
specially
of
those
that
be
in
higher
places
,
and
haue
greater
power
then
others
to
do
more
good
.
Finally
,
that
we
may
conclude
this
point
,
let
vs
hearken
to
that
of
the
same
Apostle
,
Heb.
13.
from
the
beginning
of
the
chapter
.
Let
brotherly
loue
continue
,
saith
he
,
Be
not
forgetfull
to
logde
straungers
:
for
thereby
some
haue
receiued
Angels
into
their
houses
vnnares
.
So
indeed
did
Abraham
.
So
also
did
Lot
:
either
of
them
being
giuen
to
hospitality
,
as
hath
bene
obserued
before
.
In
which
words
,
after
that
the
Apostle
hath
giuen
to
vnderstand
that
Loue
is
so
tender
and
daintie
a
plant
,
that
if
it
be
not
charily
cherirished
and
maintained
,
it
will
weare
away
:
he
would
giue
vs
further
to
vnderstand
,
that
though
we
are
not
in
these
dayes
,
to
looke
that
Angels
should
,
in
the
shape
of
men
,
resort
to
our
houses
,
as
of
ancient
times
they
did
to
the
holy
Patriarches
and
others
:
yet
easily
may
such
as
loue
and
practise
hospitalitie
,
receiue
into
their
houses
,
such
seruants
of
God
,
as
be
more
deare
and
precious
in
his
sight
than
they
are
ware
of
,
which
kind
of
guesse
ought
alwayes
to
be
very
welcome
to
euery
good
man
.
And
then
also
who
knoweth
how
great
blessing
God
will
grant
at
their
holy
sute
&
supplication
,
to
those
good
housholders
and
families
,
where
they
are
at
any
time
,
for
the
Lords
sake
,
kindly
and
louingly
intertained
?
Doubtlesse
,
howsoeuer
it
be
not
alwayes
so
apparant
,
as
heretofore
it
hath
bene
made
sometime
by
miraculous
gratifications
in
the
ministerie
of
the
Prophets
,
yet
as
touching
spirituall
recompence
and
blessing
,
the
Gospell
hath
bene
and
shall
bee
as
beneficiall
as
euer
the
law
,
or
times
before
the
law
haue
bene
,
to
the
magnifying
of
the
bountie
of
the
most
glorious
grace
of
God
reuealed
and
published
therein
,
to
the
end
of
the
world
.
Hetherto
therefore
in
the
second
part
of
this
chapter
,
of
the
promises
of
blessing
vpon
those
that
shall
exercise
their
liberalitie
and
beneficence
,
to
the
relieuing
euen
of
the
poorest
of
the
people
,
specially
of
such
as
be
greatest
in
the
obedience
and
patience
of
the
faith
of
the
Gospell
.
It
remaineth
now
that
henceforth
we
do
confirme
,
or
rather
make
plaine
,
that
which
is
most
true
and
certaine
of
it selfe
,
by
some
examples
of
those
,
to
whom
the
promise
&
blessing
of
God
hath
bin
in
this
respect
manifestly
perfourmed
vpon
them
.
But
I
will
vse
the
former
examples
here
,
because
they
which
haue
bene
alleaged
in
the
former
part
of
this
chapter
,
are
so
many
confirmations
of
this
also
:
in
so
much
as
the
same
,
who
are
dutifull
maintainers
and
vpholders
of
Gods
true
religion
and
worship
,
they
are
also
,
as
a
ioint
fruit
of
their
zeale
to
God
,
louing
and
kind
relieuers
of
the
poore
people
of
God
:
euen
for
that
loue
,
which
they
beare
vnto
God
.
So
that
the
blessing
in
either
respect
is
the
blessing
of
al
through
one
and
the
same
rich
mercy
&
large
bountie
of
the
Lord
,
who
is
a
plentifull
rewarder
of
euerie
one
,
that
truly
seeketh
&
wayteth
vpon
him
.
Now
among
those
so
fewe
examples
,
we
will
not
forget
to
make
mention
of
Iob
,
seeing
he
may
well
serue
vs
in
steed
of
a
thousand
authenticall
examples
.
For
as
he
was
a
man
of
singular
goodnesse
and
mercie
(
as
was
rehearsed
among
the
manifold
examples
of
beneficence
recorded
in
the
holy
Scriptures
)
so
was
hee
singularly
blessed
of
God
with
all
kinds
of
blessing
,
both
spirituall
,
and
also
belonging
to
this
life
.
It
is
true
indeed
,
that
it
pleased
God
to
afflict
and
trie
him
for
a
certaine
time
,
with
verie
great
calamitie
,
by
losse
of
all
his
goods
and
cattell
,
by
the
hands
of
wicked
men
,
yea
and
by
a
sodaine
destruction
of
all
his
children
,
as
it
were
from
heauen
.
All
which
the
Lord
did
,
to
the
end
he
might
make
Iob
a
notable
patterne
of
patience
to
all
posteritie
,
and
that
the
malice
and
crueltie
of
the
diuell
being
poured
out
vpon
so
good
and
mercifull
a
man
as
Iob
was
,
might
be
so
much
the
more
euidently
discouered
to
the
Church
of
God
:
as
also
for
other
notable
ends
,
which
are
to
be
obserued
from
that
excellent
storie
.
Neuerthelesse
,
after
that
Iob
was
tried
,
the
Lord
,
to
shewe
that
he
did
not
forget
his
former
goodnesse
;
he
renewed
,
yea
increased
,
&
doubled
all
his
former
mercies
vpon
him
.
For
he
gaue
him
sonnes
and
daughters
as
many
as
he
had
before
;
and
his
daughters
the
most
beautifull
women
that
could
be
found
in
the
land
.
And
of
sheepe
,
camels
,
oxen
,
and
asses
God
gaue
him
twise
so
many
thousands
of
euery
kind
as
he
had
before
.
For
whereas
he
had
before
seuen
thousand
sheepe
,
now
he
had
foureteene
thousand
:
then
three
thousand
Camels
,
now
sixe
thousand
:
then
fiue
hundred
yoke
of
oxen
,
now
a
thousand
:
then
but
fiue
hundred
she
Asses
,
now
a
whole
thousand
.
So
the
Lord
blessed
the
last
dayes
of
Iob
more
then
the
first
.
And
after
this
calamitie
he
liued
an
hundreth
and
fourtie
yeares
,
and
saw
his
sonnes
and
his
sonnes
sonnes
,
euen
foure
generations
:
and
left
inheritance
to
all
his
children
.
Chapters
first
and
last
of
that
booke
.
Another
excellent
example
we
read
of
in
the
22.
chapter
of
the
Prophesie
of
Ieremiah
,
verse
15
,
&c.
where
God
saith
of
the
good
king
Iosiah
,
he
vsing
his
example
to
the
reproofe
of
his
vnmercifull
sonne
Shallum
:
Shalt
thou
reigne
(
saith
the
Lord
by
his
Prophete
)
because
thou
closest
thy selfe
in
Cedar
?
Did
not
thy
father
eate
and
drinke
and
prosper
,
when
he
executed
iudgement
and
iustice
?
When
he
iudged
the
cause
of
the
afflicted
and
poore
,
he
prospered
:
was
not
this
because
he
knew
me
,
saith
the
Lord
?
And
so
the
holy
Prouerbe
teacheth
,
chapter
20.28
.
concerning
euerie
good
king
:
Mercie
and
truth
preserue
the
King
:
for
his
throne
is
established
by
mercie
.
And
therefore
,
when
the
Lord
speaketh
of
the
most
blessed
king
,
and
of
the
most
happie
and
stable
kingdome
that
may
be
,
he
describeth
it
to
be
such
a
kingdome
,
whereof
the
king
should
be
most
mercifull
to
the
poore
and
needy
:
and
that
hee
should
preserue
their
soules
&c.
This
kingdome
most
happie
and
flourishing
,
is
onely
the
kingdome
of
our
Lord
and
Sauiour
Iesus
Christ
,
Psalme
72.
verses
12.13.14
.
Thus
we
haue
two
examples
out
of
the
olde
Tement
.
Now
one
or
two
out
of
the
new
Testament
,
and
so
will
we
draw
to
an
end
of
this
chapter
.
In
the
beginning
of
the
10.
chapter
of
the
Actes
of
the
holy
Apostles
,
the
Euangelist
Luke
reporteth
,
that
the
Angell
of
the
Lord
,
is
from
heauen
,
a
witnesse
to
Cornelius
,
a
religious
and
mercifull
Captaine
,
that
his
prayer
,
and
almes
,
were
come
vp
into
remembrance
before
God
:
and
that
therefore
,
it
pleased
God
to
grant
him
the
desire
of
his
soule
,
that
he
might
be
more
perfectly
instructed
and
confirmed
in
the
Christian
knowledge
and
faith
of
his
saluation
:
and
the
Angell
telleth
Cornelius
further
,
that
God
had
for
the
same
purpose
,
appointed
Peter
,
who
at
that
time
lodged
with
one
Simon
a
Tanner
,
dwelling
by
the
sea
side
in
Ioppa
;
that
he
should
bee
the
Apostle
and
Minister
of
God
to
teach
and
instruct
him
:
and
therefore
willeth
him
to
send
thither
for
Peter
.
All
which
came
gratiously
to
passe
,
according
vnto
the
message
of
the
holy
Angell
.
And
it
was
,
doubtlesse
,
a
greater
mercie
and
blessing
to
Cornelius
,
and
his
familie
,
and
manie
other
of
his
kinsmen
and
speciall
friendes
,
then
if
hee
could
by
any
couetous
pinching
and
sparing
,
haue
increased
his
worldly
riches
by
manie
thousandes
:
yea
greater
,
then
if
by
anie
warlike
valour
and
outward
force
,
hee
could
,
with
with
a
few
men
,
haue
conquered
the
whole
world
to
himselfe
.
Finallie
,
that
God
might
leaue
to
all
posteritie
a
most
memorable
demonstration
,
howe
well
pleasing
to
his
Maiestie
the
sacrifice
of
beneficence
and
mercie
is
;
it
hath
pleased
him
,
that
by
the
ministerie
of
the
Apostle
Peter
(
euen
now
mentioned
)
one
Dorcas
a
Christian
woman
of
singular
mercie
and
liberalitie
to
poore
Saintes
,
should
,
at
the
lamentation
of
manie
Christians
,
both
widdowes
and
other
,
who
mourned
for
the
losse
of
her
,
bee
miraculously
raised
vp
from
death
to
life
,
Act.
chap.
9.
verse
36.
&c.
God
thereby
giuing
all
to
vnderstand
,
both
howe
pretious
his
poore
beleeuers
and
Christians
are
vnto
him
,
in
that
rather
then
they
should
be
fosterlesse
,
he
will
raise
mercifull
men
and
women
out
of
the
graue
:
and
also
how
deare
they
are
vnto
him
,
who
relieue
such
as
hee
maketh
so
speciall
account
of
.
For
they
are
the
heires
of
the
resurrection
of
the
righteous
,
to
euerlasting
life
and
happinesse
in
the
kingdome
of
heauen
.
Thus
then
(
euen
by
a
fewe
examples
,
as
by
two
or
three
witnesses
,
which
,
especially
on
the
Lords
behalfe
,
may
suffice
for
the
establishing
of
any
truth
)
it
may
be
euident
vnto
vs
,
as
the
cause
by
the
effect
,
that
the
promises
of
God
made
to
assure
all
mercifull
men
and
women
of
his
great
fauour
and
blessing
are
not
giuen
forth
in
vaine
.
So
that
as
it
is
sayd
of
the
vpright
and
righteous
man
,
Psalme
37.
verse
37.
Marke
the
vpright
man
and
behold
the
iust
:
for
the
end
of
that
man
is
peace
:
we
may
boldly
affirme
the
same
of
the
mercifull
man
.
For
the
vpright
and
iust
man
,
and
the
right
mercifull
man
is
all
one
,
as
is
euident
in
the
whole
tenure
of
the
same
Psalme
.
God
,
no
doubt
,
who
moued
king
Dauid
,
to
remember
to
shewe
kindenes
to
the
sonne
of
Ionathan
,
for
that
kindnes
which
Ionathan
had
in
former
times
shewed
vnto
him
.
For
therefore
did
King
Dauid
allowe
Mephibosheth
the
sonne
of
Ionathan
,
alwayes
to
eate
breade
at
his
owne
table
,
as
if
he
had
bene
one
of
the
kinges
owne
sonnes
,
2.
Sam.
ch.
9.
The
same
God
,
who
worketh
the
same
affection
vsuallie
in
the
heartes
of
all
his
good
seruantes
,
as
we
shall
haue
further
occasion
to
declare
in
the
second
part
of
this
Treatise
:
yea
that
God
who
oftentimes
turneth
the
heartes
euen
of
verie
wicked
and
cruell
men
,
to
shewe
kindenes
to
his
children
,
as
the
Egyptians
to
the
Israelites
,
and
Esau
to
Iaakob
,
&c.
He
himselfe
,
I
say
,
will
much
lesse
forget
them
that
be
kinde
to
anie
of
his
,
for
that
loue
which
they
beare
vnto
him
.
For
as
God
is
infinitelie
more
gratious
,
mercifull
,
and
bounteous
then
man
can
bee
:
so
hath
he
,
by
infinite
degrees
,
a
more
perfect
remembrance
,
to
requite
all
kindenesses
,
then
they
can
possibly
haue
.
And
as
hee
hath
a
most
perfect
remembrance
,
infinitelie
aboue
man
,
so
also
is
hee
most
able
aboue
man
to
recompence
all
kindenesse
,
in
that
hee
is
the
Almightie
;
and
likewise
most
willing
aboue
man
,
seeing
hee
is
the
most
mercifull
aboue
all
,
as
was
said
euen
now
:
That
God
is
thus
most
willing
we
reade
2.
Cor.
ch.
9.10
.
He
that
findeth
seed
to
the
sower
(
saith
S.
Paul
)
wil
minister
likewise
bread
for
food
&
multiply
your
seed
&
increse
the
fruits
of
your
beneuolence
.
That
on
all
parts
ye
may
be
made
rich
to
all
liberalitie
,
&c.
That
God
is
likewise
most
able
,
look
back
to
the
8.
verse
of
the
same
chap.
God
is
able
(
saith
the
same
Apostle
)
to
make
all
grace
to
abound
toward
euery
free-hearted
and
chearefull
giuer
:
for
of
such
he
there
writeth
.
And
that
God
is
not
forgetfull
,
we
haue
seene
before
,
from
the
10.
verse
of
the
6.
chap.
of
the
epistle
to
the
Hebrewes
.
Where
it
is
worthy
to
be
diligently
noted
of
vs
,
that
God
accounteth
it
a
part
of
his
righteousnesse
,
to
haue
the
worke
and
labour
of
the
loue
of
his
good
beneficiall
seruants
in
gratious
remembrance
.
For
God
is
not
vnrighteous
(
saith
the
Apostle
)
that
he
should
forget
,
&c.
Wherefore
we
may
be
euen
as
sure
&
certaine
that
God
wil
not
forget
vs
,
as
we
are
sure
that
he
neither
is
,
nor
can
be
in
any
thing
vniust
.
Let
vs
not
therefore
,
as
the
same
Apostle
exhorteth
,
chap.
10.35
.
cast
away
our
confidence
in
this
behalfe
,
which
vndoubtedly
hath
great
recompence
of
reward
.
Though
man
should
forget
those
that
haue
deserued
well
of
them
.
Yea
,
though
(
as
it
doth
not
seldom
fall
out
)
that
man
requiteth
good
with
euill
:
as
Psal.
38.20
.
They
that
reward
euill
for
good
(
as
the
holie
Prophet
complaineth
)
are
mine
aduersaries
,
because
I
follow
goodnesse
.
Yet
God
will
at
no
hand
deale
so
:
but
though
we
can
claime
nothing
by
desert
from
him
,
but
we
are
to
account
our selues
vnprofitable
seruants
,
as
touching
any
benefite
which
we
yeelde
vnto
him
:
yet
through
his
mercie
,
as
it
is
sayd
of
the
prayers
of
his
good
seruants
,
so
may
it
be
affirmed
of
all
their
good
and
kinde
dealings
,
that
they
shall
be
turned
vpon
their
own
bosoms
,
according
to
that
we
reade
,
Psal.
35.
vers.
12.13.14
.
O
therefore
,
how
I
beseech
you
,
should
not
the
earnest
consideration
of
these
things
mightily
preuayle
to
moue
euery
one
,
in
whom
there
is
any
sparkle
of
grace
,
to
minde
this
practise
of
Christian
beneficence
and
mercie
toward
the
poore
of
Gods
people
,
according
to
euery
mans
abilty
!
And
euen
for
the
same
cause
also
,
as
hath
bene
before
expressed
,
to
separate
and
lay
aside
a
portion
before
hand
of
that
blessing
which
God
giueth
.
That
so
we
may
haue
alwayes
a
purse
or
coffer
to
this
spirituall
vse
and
seruice
of
the
Lord
,
as
well
replenished
as
may
be
.
And
to
this
so
blessed
an
end
,
that
all
which
haue
aboundance
should
cut
off
,
as
much
as
may
be
,
all
superfluous
and
vaine
expences
in
apparell
,
in
diet
,
in
building
,
in
plate
,
in
houshold
stuffe
,
and
in
euerie
costly
and
curious
ornament
whatsoeuer
is
to
any
in
his
place
and
calling
,
aboue
that
which
is
sober
and
meete
.
For
by
this
wise
,
prouident
,
and
sober
course
,
not
onely
the
richer
,
but
also
such
as
be
of
lesse
wealth
,
shall
find
both
a
more
richer
treasurie
to
defray
all
charges
this
way
,
and
also
a
more
readie
heart
and
hand
,
to
extende
their
helpe
toward
all
good
reliefe
.
And
otherwise
it
will
come
to
passe
,
that
though
we
be
ouercome
to
giue
,
yet
will
it
be
yeelded
so
vngainely
from
vs
,
as
it
were
the
small
sparkle
out
of
the
hard
flint
,
or
as
sawe-dust
grated
out
of
the
belly
of
the
hard
oake
,
or
,
to
speake
the
fairest
of
it
,
it
will
be
but
as
a
thinne
and
short
eare
of
corne
,
out
of
a
verie
barren
and
vnfruitfull
soyle
.
So
that
loosing
all
grace
in
the
giuing
,
it
doth
make
the
gift
it selfe
voyde
of
all
blessing
,
like
vnto
the
light
and
waste
seede
,
which
being
sowne
,
taketh
no
roote
in
the
ground
.
Verily
,
if
we
could
earnestly
and
ingeniously
consider
with
our selues
,
and
lay
together
all
the
reasons
which
are
to
be
weighed
in
this
argument
:
as
namely
,
for
a
taste
,
that
in
so
doing
,
wee
perfourme
the
dutie
of
good
and
faithfull
Stewards
to
God
,
in
the
right
disposing
of
those
his
creatures
,
which
hee
hath
betrusted
vs
withall
:
that
thereby
we
preuent
much
murmuring
and
sin
,
and
much
vniust
dealing
by
pilferie
and
deceit
,
yea
infinite
dangerous
snares
and
temptations
,
whereby
the
diuell
spoyleth
weake
Christians
,
as
may
easily
appeare
vnto
vs
by
the
prayer
of
holy
Agur
,
Prou.
30.
chap.
7.8.9
.
Giue
mee
]
not
pouertie
(
prayeth
wise
Agur
)
lest
I
be
poore
and
steale
,
and
take
the
name
of
my
God
in
vaine
.
It
is
one
of
the
two
principal
things
which
he
earnestly
craued
of
God
,
that
he
might
obtaine
at
his
hands
,
so
long
as
he
had
to
liue
.
And
further
,
if
we
would
duly
consider
,
that
we
refresh
the
soules
of
the
the
best
stayed
seruants
and
saints
of
God
,
We
know
that
we
are
translated
from
death
to
life
,
if
we
loue
the
brethren
,
1.
Ioh.
chap.
3.
vers.
14.
Likewise
,
that
whatsoeuer
wee
bestowe
this
way
,
is
the
safer
and
surer
portion
of
all
our
riches
,
according
as
one
truly
saith
,
that
The
most
liberall
men
are
the
most
rich
men
in
all
the
world
.
Adde
also
,
that
we
mollifie
the
hard
heartednesse
of
our
enemies
,
and
mittigate
the
enuie
of
those
that
be
spiteful
and
malignant
,
while
we
doe
good
vnto
them
.
And
yet
further
,
that
we
defeat
the
moth
,
the
canker
,
and
the
thiefe
,
and
store
vp
our
treasure
in
heauen
,
as
our
Sauior
Christ
teacheth
vs
.
In
like
manner
,
that
we
are
vnder
the
blessing
of
the
prayers
of
the
poore
,
which
is
as
a
princely
protection
,
sealed
vnto
vs
,
as
it
were
,
with
the
broad
seale
of
the
kingdome
of
heauen
,
Iob.
chap.
29.13
.
Finally
,
that
we
are
therein
blessed
of
God
himselfe
with
all
kind
of
blessings
in
this
life
;
and
shall
more
comfortably
leaue
this
world
,
whensoeuer
God
shall
call
vs
out
of
it
.
If
,
I
say
,
we
would
diligently
weigh
these
reasons
,
and
other
of
like
sort
,
it
could
not
be
,
but
they
wold
mightily
weigh
with
vs
,
to
prouoke
vs
to
a
most
willing
and
chearefull
practise
of
so
blessed
an
exercise
.
Whereupon
also
,
it
is
cleare
from
this
discourse
,
that
the
errour
and
dotage
of
all
such
is
very
grosse
&
palpable
,
whosoeuer
forgetting
that
Godlinesse
is
gaine
,
do
pursue
and
follow
after
gaine
rather
then
godlinesse
;
&
that
euen
vnder
the
profession
of
true
godlinesse
and
pure
and
vndefiled
religion
:
contrarie
to
that
of
the
Apostle
Iames.
chap.
1.27
.
Pure
religion
and
vndefiled
,
euen
before
God
the
Father
,
is
this
,
to
visite
the
fatherlesse
and
widdowes
in
their
aduersitie
,
and
to
keepe
himselfe
vnspotted
of
the
world
.
And
to
that
Matt.
9.13
.
I
will
haue
mercie
and
not
sacrifice
.
For
mercie
is
a
great
and
weighty
matter
of
the
law
,
Matth.
chap.
23.
verse
23.
It
may
appeare
also
,
that
they
do
greatly
deceiue
themselues
,
and
preiudice
the
truth
and
promises
of
God
,
who
standing
aside
,
to
behold
some
few
examples
of
those
that
in
the
practise
of
beneficence
seemed
to
fall
into
decay
,
as
if
their
goodnesse
must
needes
be
the
cause
thereof
,
and
so
harden
their
hearts
against
all
good
estimation
of
this
excellent
vertue
.
For
,
say
some
,
do
ye
not
see
how
such
and
such
a
one
haue
brought
themselues
behind
hand
by
their
entertaining
of
Preachers
,
&c.
We
thought
it
could
not
last
long
.
Whereas
rather
they
should
blame
themselues
(
if
any
such
decay
hath
bene
)
because
it
came
the
rather
to
passe
vpon
other
,
because
they
,
contrary
to
their
dutie
,
let
too
great
a
burthen
lie
vpon
a
few
,
which
would
haue
bene
light
and
easie
,
if
these
idle
beholders
wold
haue
set
to
their
helping
hand
.
For
want
whereof
,
they
haue
endangered
themselues
to
a
greater
and
more
irrecouerable
losse
,
seeing
they
haue
thereby
purchased
the
displeasure
of
God
,
and
made
themselues
subiect
to
his
seuere
punishments
,
which
followe
vpon
the
neglect
of
mercie
,
as
wee
are
now
to
declare
in
the
next
chapter
.
Of
the
punishment
of
illiberalitie
and
not
Giuing
.
IN
so
much
as
the
gratious
acceptation
wherewithall
God
vouchsafeth
to
accept
and
reward
the
beficence
and
liberalitie
of
his
seruants
,
may
be
the
more
liuely
illustrated
&
set
forth
from
the
contrarie
dislike
,
yea
earnest
displeasure
and
holy
indignation
which
he
beareth
against
prophane
illiberall
couetous
mercilesse
and
cruell
persons
:
for
all
these
are
to
be
ioyned
together
(
though
sundry
titles
)
to
note
out
,
as
it
were
,
with
the
blacke
coale
,
one
and
the
same
kind
of
wicked
men
;
euen
such
as
the
holy
Apostle
maketh
as
it
were
,
the
beginning
,
and
also
the
period
of
wicked
ones
,
Rom.
1.29.30
.
Being
full
of
all
vnrighteousnesse
,
fornication
,
wickednesse
,
couetousnesse
,
&c.
without
naturall
affection
,
such
as
can
neuer
be
appeased
,
mercilesse
.
And
further
also
,
because
the
consideration
of
the
displeasure
and
indignation
of
God
against
this
kind
of
men
,
may
be
both
good
for
the
comfort
of
those
,
who
make
Christian
and
conscioble
practise
of
mercie
and
liberality
,
when
as
they
shall
see
how
great
a
sinne
,
and
therewithall
how
manifold
&
fearfull
a
danger
they
haue
by
the
grace
of
God
escaped
:
and
also
,
for
that
through
the
blessing
of
God
,
it
may
be
a
profitable
helpe
,
And
first
,
let
vs
consider
how
God
hath
punished
the
neglect
of
furthering
his
worship
.
Whereunto
well
serueth
that
which
we
reade
,
Hagg.
chap.
1.
verse
.
2.
&c.
in
these
words
:
Thus
speaketh
the
Lord
of
Hostes
,
saying
,
This
people
say
,
the
time
is
not
yet
come
,
that
the
Lords
house
should
be
builded
.
Then
came
the
word
of
the
Lord
,
by
the
ministerie
of
the
Prophet
Haggai
,
saying
,
Is
it
time
for
your selues
to
dwell
in
your
sieled
houses
,
and
this
house
he
waste
?
Now
therefore
,
thus
saith
the
Lord
of
Hostes
,
Consider
your
owne
hearts
.
Ye
haue
sowne
much
,
and
bring
in
little
:
ye
eate
,
but
ye
haue
not
enough
:
yee
drinke
,
but
ye
are
not
filled
:
you
clothe
your selues
,
but
ye
be
not
warme
:
and
he
that
earneth
wages
,
putteth
the
wages
into
a
broken
bag
.
Thus
saith
the
Lord
of
Hostes
,
Consider
your
owne
wayes
in
your
hearts
.
Go
ye
vp
to
the
mountaine
and
bring
wood
,
and
build
this
house
,
and
I
will
be
fauourable
in
it
,
and
I
will
be
glorified
in
it
,
saith
the
Lord
.
Ye
looked
for
much
,
but
loe
,
it
came
to
little
:
and
when
yee
brought
it
home
,
I
did
blowe
vpon
it
.
And
why
,
saith
the
Lord
of
Hostes
?
Because
of
mine
house
that
is
waste
,
and
yee
runne
euerie
man
to
his
owne
house
.
Therefore
the
heauen
ouer
ye
stayed
it selfe
from
dewe
,
and
the
earth
stayed
her
fruite
.
And
I
called
for
a
drought
vpon
the
land
,
and
vpon
the
mountaines
,
and
vpon
the
corne
,
and
vpon
the
wine
,
and
vpon
the
oyle
,
euen
vpon
all
that
the
ground
bringeth
forth
:
both
vpon
men
and
vpon
cattell
,
and
vpon
all
the
labour
of
the
hands
.
And
againe
,
chap.
2.
verse
16.
&c.
And
nowe
I
pray
ye
consider
in
your
mindes
:
from
this
day
and
before
,
euen
before
a
stone
was
layd
vpon
a
stone
,
in
the
Temple
of
the
Lord
:
Before
these
things
were
,
when
one
came
to
a
heape
of
twentie
measures
,
there
were
but
tenne
:
when
one
came
to
the
wine
presse
,
to
drawe
out
fiftie
measures
out
of
the
presse
,
there
were
but
twentie
.
I
smote
ye
with
blasting
,
and
with
mildewe
,
and
with
haile
,
in
all
the
labours
of
your
hands
,
yet
ye
turned
not
to
me
,
saith
the
Lord
.
Worthy
therefore
in
this
respect
is
that
admonition
of
the
heathen
king
Artashasht
to
be
well
obserued
(
and
wel
had
it
bene
for
the
Iewes
if
they
had
attended
to
it
)
who
after
that
he
had
,
together
with
his
princely
and
bountifull
gifts
for
the
furtherance
of
the
worship
of
God
,
giuen
commaundement
,
that
whatsoeuer
the
God
of
heauen
had
commanded
,
should
be
done
speedily
:
he
alleageth
the
reason
for
it
,
as
we
read
Ezra
7.23
.
For
why
(
saith
the
king
)
should
God
be
wroth
against
the
realme
of
the
King
and
his
children
?
But
the
Lord
by
his
Prophet
Malachie
dealeth
yet
more
roundly
&
seuerely
,
according
to
the
greater
neglect
,
yea
,
contempt
of
his
holy
worship
,
in
the
time
that
he
prophesied
.
Will
a
man
spoyle
his
gods
?
(
saith
the
Lord
by
his
holy
Prophete
)
yet
ye
haue
spoyled
me
:
but
ye
say
,
wherein
haue
we
spoyled
thee
?
In
tithes
and
offerings
.
Ye
are
cursed
with
a
curse
,
for
ye
haue
spoyled
me
,
this
whole
nation
.
And
euen
therefore
,
as
we
may
vnderstand
by
that
which
followeth
:
The
deuourer
hath
destroyed
the
fruit
of
their
ground
,
and
their
vine
was
barren
in
the
field
.
chap.
3.8.9.11
.
But
what
is
this
to
vs
Christians
,
will
some
peraduenture
say
?
Verily
the
same
in
effect
and
substance
which
it
was
vnto
the
Iewes
:
in
so
much
as
the
Lord
is
as
zealous
for
his
worship
to
this
day
,
as
euer
he
was
in
former
times
:
and
the
liuely
stones
also
of
that
spirituall
Temple
,
whereof
the
sonne
of
God
,
our
Lord
Iesus
Christ
is
the
chiefe
corner
stone
,
they
are
euery
way
as
greatly
regarded
of
him
,
yea
rather
much
more
preciously
esteemed
,
then
were
the
dead
and
cold
stones
,
or
whole
building
of
the
Temple
of
Ierusalem
.
And
therefore
,
as
well
in
regarde
of
his
spirituall
worshippe
,
as
of
the
poorest
of
those
that
do
trulie
worship
him
;
we
are
iustly
to
looke
for
the
like
,
if
not
greater
plagues
and
punishments
then
the
Iewes
sustained
,
if
wee
shall
in
like
maner
contemne
and
neglect
the
same
.
And
euen
already
no
doubt
,
because
of
our
great
errors
and
faylings
either
way
,
it
is
come
to
passe
,
that
as
in
the
dayes
of
king
Dauid
in
Israel
,
so
in
the
reigne
of
our
owne
Queene
God
hath
of
late
visited
England
,
though
in
great
mercy
,
with
a
dearth
,
not
onely
of
three
yeares
,
but
almost
of
twise
three
together
.
And
must
we
not
needs
acknowledge
it
very
equall
,
that
as
we
haue
bene
very
vnfruitfull
to
God
in
his
seruice
and
worship
,
and
exceeding
slacke
in
the
aduancement
of
it
;
as
also
too
scant
and
niggardly
,
yea
rather
hard
and
heauie
against
our
poore
brethren
,
lo
many
yeares
together
:
that
therefore
our
fieldes
,
and
all
other
our
indeuours
and
labours
should
be
barren
and
vnfruitfull
vnto
vs
?
Verily
,
we
may
iustly
acknowledge
,
that
it
is
the
Lords
mercie
only
that
we
haue
not
bene
altogether
consumed
,
euen
because
his
compassions
faile
not
.
Lament.
3.22
.
Thus
we
may
perceiue
,
as
in
a
more
generall
view
,
how
God
punisheth
the
profane
and
illiberall
neglect
of
the
furtherance
and
aduancement
of
his
true
religion
and
therewithall
also
,
the
neglect
of
relieuing
the
poore
of
his
people
.
And
there
is
no
doubt
,
but
he
will
more
seuerely
punish
this
kind
of
people
,
then
with
temporall
punishments
here
in
this
world
,
if
they
repent
not
.
For
,
The
wicked
shall
turne
into
hell
,
and
all
nations
that
forget
God
,
Psalme
9.17
.
And
Prou.
20.25
.
It
is
destruction
for
a
man
to
deuour
that
which
is
sanctified
,
and
after
the
vowes
to
inquire
.
To
this
purpose
,
it
is
worthie
to
be
obserued
,
that
howsoeuer
the
ceremony
of
the
dedication
of
euery
mans
whole
increase
of
outward
blessings
,
by
offering
vp
a
first
fruites
vnto
God
,
commanded
in
the
ceremoniall
law
of
Moses
be
now
ceased
:
yet
seeing
the
very
morall
commandement
of
God
,
which
is
perpetuall
,
requireth
exactly
,
that
Gods
true
religion
and
worship
be
maintained
and
aduanced
;
&
also
,
that
the
poore
of
his
people
be
liberally
relieued
by
the
contributions
of
the
richer
sort
of
his
seruants
,
as
hath
bene
sufficiently
declared
before
:
it
may
truly
be
inferred
,
that
no
man
can
enioy
his
goods
&
possessions
,
what
soeuer
he
hath
,
as
sanctified
vnto
him
,
with
approbation
&
blessing
from
God
,
vnles
he
do
of
zeale
to
Gods
glory
,
and
loue
to
the
brethren
,
bestow
a
iust
and
meete
portion
this
way
.
For
as
the
Lord
doth
in
his
owne
right
iustly
challenge
all
to
be
entirely
his
,
as
Psal.
24
1.
The
earth
is
the
Lord
,
and
all
that
is
therein
,
the
world
and
they
that
dwell
therin
.
and
againe
Psalme
50.10.11.12
.
and
1.
Chron.
29.11.12
.
All
that
is
in
heauen
and
earth
is
the
Lords
.
Both
riches
&
honor
come
of
him
.
Likewise
Hag.
2.9
.
Siluer
is
mine
&
gold
is
mine
,
saith
the
Lord
of
hosts
.
So
he
hath
,
as
an
homage
to
him self
from
the
rich
,
interessed
the
poore
,
as
in
his
steed
,
to
the
liberal
almes
&
contribution
of
the
rich
mens
goods
.
Wherupon
the
charge
is
streightly
giuen
,
Pro.
3.27
.
that
none
withhold
his
goodnesse
,
or
beneficence
,
from
the
owners
therof
:
that
is
,
from
such
as
stand
in
present
need
therof
.
The
like
charge
is
giuen
in
many
other
places
of
the
holy
Scripture
.
But
let
vs
come
to
see
in
some
orderly
course
,
the
more
particular
and
distinct
punishments
of
all
prophane
,
and
illiberall
,
couetous
,
and
mercilesse
people
.
The
manifold
punishments
of
them
are
comprehended
vnder
these
two
heads
:
first
,
those
which
belong
to
this
life
:
secondly
,
that
which
appertaineth
to
the
world
to
come
:
which
one
containeth
all
,
and
being
eternall
,
is
as
the
sealing
vp
and
fulnesse
of
all
the
temporall
.
Of
the
former
sort
are
these
which
follow
.
First
of
all
,
the
profane
,
illiberall
,
couetous
,
and
mercilesse
man
neither
hath
,
neither
possibly
can
haue
in
his
soule
any
comfort
from
God
of
all
his
riches
,
how
great
abundance
soeuer
he
doth
enioy
.
The
which
punishment
,
consisting
in
the
priuation
or
with-holding
of
comfort
and
blessing
;
king
Salomon
,
as
a
holy
Preacher
and
Prophete
of
God
in
the
beginning
of
the
sixth
chap.
of
Ecclesiastes
,
doth
notably
obserue
,
There
is
an
euill
(
saith
he
)
which
I
sawe
vnder
the
sunne
,
and
it
is
much
among
men
.
A
man
to
whom
God
hath
giuen
riches
,
and
pleasure
,
and
honour
,
and
he
wanteth
nothing
for
his
soule
of
all
that
it
desireth
,
but
God
giueth
him
not
power
to
eate
thereof
,
but
a
strange
man
shall
eate
it
vp
:
this
is
vanitie
and
this
is
an
euill
sickenesse
.
And
againe
,
chap.
5.
verse
9.
He
that
loueth
siluer
,
shall
not
be
satisfied
with
siluer
,
and
hee
that
loueth
riches
,
shall
bee
without
the
fruite
thereof
:
this
also
(
saith
the
holie
Preacher
,
)
is
vanitie
.
And
how
,
I
pray
you
,
should
prophane
and
couetous
men
haue
any
true
and
sound
comfort
from
the
hand
and
Spirit
of
God
concerning
any
thing
which
they
haue
;
seeing
God
esteemeth
them
as
vsurpers
,
and
not
right
owners
of
them
?
They
may
well
enough
haue
a
ciuill
title
allowable
among
men
,
according
to
the
receiued
course
and
determination
of
humane
lawes
and
constitutions
:
but
they
cannot
hold
them
as
a
portion
sanctified
vnto
them
by
the
Lord
,
vntill
they
shall
thankefully
acknowledge
them
to
be
his
free
gift
;
and
accordingly
shall
dedicate
and
apply
them
to
such
holy
vses
as
he
hath
by
his
sacred
word
appointed
them
vnto
.
This
then
is
the
first
punishment
,
euen
the
want
of
true
comfort
and
blessing
.
Secondly
,
God
doth
manie
times
,
for
this
their
wickednesse
,
take
away
their
riches
,
and
casteth
miserable
pouertie
vpon
them
.
For
so
the
holy
Prouerb
teacheth
,
chap.
11.24
.
He
that
spareth
more
then
is
right
,
surely
commeth
to
pouertie
.
This
briefly
is
a
second
punishment
.
Thirdlie
,
God
refuseth
to
succour
the
vnmercifull
,
when
they
stand
in
need
,
yea
he
leaueth
them
in
their
miserie
,
when
they
call
and
crie
to
him
in
their
distresse
,
because
they
refused
to
helpe
and
succour
such
of
their
poore
brethren
as
craued
helpe
of
them
.
So
we
reade
Prou.
13.21
.
He
that
stoppeth
his
eare
at
the
crying
of
the
poore
,
he
shall
also
crie
and
not
be
heard
.
Likewise
Zech.
chap.
7.
verse
8.
&c.
Thus
speaketh
the
Lord
of
Hosts
,
saying
:
Execute
true
iudgement
and
shewe
mercie
and
compassion
euerie
man
to
his
brother
.
And
oppresse
not
the
widdowe
,
nor
the
fatherlesse
,
nor
the
stranger
,
nor
the
poore
,
and
let
none
of
you
imagine
euill
against
his
brother
in
your
heart
.
But
they
refused
to
hearken
,
(
saith
the
holie
Prophet
)
and
pulled
away
the
shoulder
,
&
stopped
their
eares
,
that
they
should
not
heare
.
Yea
,
they
made
their
hearts
as
an
Adamant
stone
,
lest
they
should
heare
the
law
,
and
the
words
which
the
Lord
of
Hosts
sent
in
his
Spirit
,
by
the
ministerie
of
the
former
Prophets
:
(
wherein
marke
by
the
way
,
the
mightie
increase
,
and
obdurate
obstinacie
which
sinne
quickely
groweth
vnto
,
where
it
is
not
resisted
in
the
beginning
)
therefore
(
as
it
followeth
in
the
text
)
there
came
a
great
wrath
from
the
Lord
of
Hosts
.
And
againe
,
as
it
followeth
immediately
.
Therefore
(
saith
the
Prophet
)
it
is
come
to
passe
,
that
as
he
cried
,
and
they
would
not
heare
,
so
they
cried
,
and
I
would
not
heare
,
saith
the
Lord
of
hosts
.
But
I
scattered
them
among
all
the
nations
whom
they
knew
not
:
thus
the
land
was
desolate
after
them
,
that
no
man
passed
through
,
nor
returned
:
for
they
layd
the
pleasant
land
waste
.
The
Prophete
Micah
also
,
the
third
chap.
of
his
Prophesie
,
verses
1
,
2
,
3
,
4.
Heare
I
pray
you
(
saith
he
)
ô
heades
of
Iaakob
,
and
ye
Princes
of
the
house
of
Israell
:
Should
not
ye
know
iudgement
?
But
they
hate
the
good
and
loue
the
euill
:
they
plucke
off
their
skinnes
from
them
,
and
their
flesh
from
their
bones
.
And
they
eate
also
the
flesh
of
my
people
,
and
flay
off
their
skinnes
from
them
,
and
they
breake
their
bones
,
and
choppe
them
in
pieces
,
as
for
the
pot
,
and
as
flesh
within
the
chaldron
.
Thus
heinous
is
the
sinne
of
vnmercifulnesse
and
crueltie
,
according
to
this
so
dolefull
a
description
,
specially
,
it
it
bee
found
in
the
bloudy
hand
of
the
Prince
,
or
in
anie
of
chiefe
place
and
power
vnder
him
,
who
should
bee
most
tender
foster-fathers
ouer
the
people
of
God
,
and
chiefly
ouer
the
poore
of
the
flocke
.
For
neglect
whereof
the
punishment
followeth
:
Then
shall
they
crie
vnto
the
Lord
(
to
wit
,
in
their
miserie
)
but
he
will
not
heare
them
:
he
will
euen
hide
his
face
from
them
at
that
time
,
because
they
haue
done
wickedly
in
their
workes
.
No
maruell
therefore
,
though
the
conscience
of
Iosephs
brethren
charged
them
so
deepely
,
for
exercising
crueltie
against
their
naturall
brother
;
at
such
times
as
they
thought
themfelues
in
great
danger
,
when
Ioseph
their
brother
(
not
knowne
of
them
)
spake
roughly
to
them
in
Egipt
,
charging
them
to
be
spies
,
&c.
For
in
remembrance
of
that
their
crueltie
,
euen
nowe
manie
yeares
after
it
was
committed
,
They
say
one
of
them
to
another
(
as
we
reade
Gen.
42.21
.
)
We
haue
verily
sinned
against
our
brother
,
in
that
we
saw
the
anguish
of
his
soule
,
when
he
besought
vs
and
we
would
not
heare
him
:
therefore
is
this
trouble
come
vpon
vs
.
And
moreouer
Ruben
said
,
Lo
his
bloud
is
now
required
.
And
verily
,
it
cannot
be
denied
,
but
that
it
was
Gods
exceeding
great
mercie
,
that
his
heauy
vengeance
had
not
long
before
that
,
not
only
terrified
them
,
but
euen
fallen
vpon
them
and
destroyed
them
,
as
it
did
the
posteritie
of
Esau
for
the
like
sinne
,
as
we
reade
in
the
Prophesie
of
Obadiah
.
But
not
onely
doth
the
Lord
punish
crueltie
,
by
the
withdrawing
of
his
assistance
and
mercie
,
but
also
the
neglect
of
shewing
mercie
,
and
of
staying
the
bloudy
course
of
other
mens
crueltie
,
according
to
that
good
occasion
and
lawfull
power
,
which
God
hath
put
into
the
hand
of
any
of
his
seruants
:
according
to
that
in
24.
chap.
of
the
Prouerbes
,
verses
10.
11.
12.
If
thou
be
faint
(
or
deale
remissely
,
saith
the
Lord
by
king
Salomon
)
that
is
,
if
thou
in
helping
and
succouring
others
,
dealest
so
,
as
if
thou
caredst
not
greatly
whether
the
distressed
should
haue
any
helpe
from
thee
,
or
no
:
in
the
day
of
aduersity
thy
strength
shall
be
small
.
Whereupon
in
the
next
words
the
Spirit
of
God
doth
mightily
stirre
vp
and
exhort
euerie
one
to
a
more
serious
indeuour
,
and
that
with
a
mind
earnestly
bent
to
succour
indeed
.
Deliuer
them
(
saith
the
Spirite
of
God
)
that
are
drawne
to
death
:
and
wilt
thou
not
preserue
them
that
are
led
to
be
slaine
?
hee
meaneth
such
as
are
oppressed
with
open
violence
and
iniustice
.
If
thou
say
,
behold
we
knew
not
of
it
,
and
so
go
about
to
excuse
thy selfe
:
he
that
pondereth
the
hearts
(
saith
the
wise
king
)
doth
not
he
vndestand
it
?
and
he
that
keepeth
thy
soule
,
doth
not
he
know
it
?
will
not
he
also
recompence
euery
man
according
to
his
workes
,
&c.
As
though
he
should
say
:
Let
no
man
deceiue
himselfe
,
this
matter
is
so
weightie
,
that
if
thou
deale
loosely
for
the
oppressed
,
the
Lord
will
deale
earnestly
against
thee
,
if
thou
lettest
him
perish
when
thou
mightest
haue
preserued
him
.
In
this
respect
therefore
,
are
the
people
of
Israell
commended
,
as
we
read
,
1.
Sam.
14.45
.
because
they
reskued
and
deliuered
Ionathan
against
the
rash
oth
and
decree
of
Saule
.
Shall
Ionathan
die
(
say
they
)
who
hath
so
mightily
deliuered
Israel
?
God
forbid
.
As
the
Lord
liueth
,
there
shal
not
one
hair
of
his
head
fal
to
the
ground
,
for
he
hath
wrought
with
God
.
So
the
people
deliuered
Ionathan
that
he
died
not
.
Fourthly
,
the
Lord
doth
not
seldome
shorten
the
dayes
of
couetous
vnmercifull
and
cruell
men
;
and
so
taketh
them
from
their
riches
,
which
they
held
,
as
it
were
,
by
vniust
imprisonment
,
yea
in
close
prison
so
long
as
they
liued
:
or
if
they
continue
long
in
their
abusiue
possession
of
their
wealth
,
it
turneth
to
their
greater
punishment
and
plague
in
the
end
.
But
for
the
most
part
God
shorteneth
the
dayes
of
those
,
which
make
hast
,
till
they
come
to
a
certaine
ripenesse
of
this
sinne
:
as
Psalm.
55.23
.
Bloudy
and
deceitfull
men
shall
not
liue
half
their
dayes
.
And
Psal.
140.11.12
.
Backbiters
shall
not
be
established
vpon
earth
:
euill
shall
hunt
the
cruell
man
to
destruction
.
I
know
(
saith
the
holy
Psalmist
)
that
the
Lord
will
auenge
the
afflicted
,
and
iudge
the
poore
.
Neither
is
the
holy
Prouerbe
set
downe
in
vaine
,
that
the
curse
of
the
people
shall
fall
vpon
him
that
withdraweth
corne
,
ch.
11.26
.
He
that
hideth
his
eyes
,
(
to
wit
from
the
poore
)
shall
haue
many
curses
.
For
God
himselfe
saith
,
that
he
will
take
knowledge
of
those
curses
,
which
are
thus
violently
extorted
:
and
that
he
will
punish
those
,
who
giue
the
occasion
of
them
:
according
to
that
which
we
read
Exod.
22.
verses
22.23.24
.
Ye
shall
not
trouble
any
widdowe
nor
fatherlesse
childe
.
If
thou
vexe
or
trouble
such
(
saith
the
Lord
)
and
so
he
call
and
crie
vnto
me
,
I
will
surely
heare
his
crie
.
Then
shall
my
wrath
be
kindled
,
and
I
wil
kill
you
with
the
sword
,
and
your
wiues
shall
be
widdowes
,
&
your
children
fatherlesse
.
And
ô
how
heauie
and
fearefull
an
imprecation
is
that
which
the
holy
Ghost
himselfe
(
though
he
be
most
gratious
and
mercifull
)
hath
iustly
indited
against
such
,
to
declare
most
manifestly
,
that
there
is
no
mercie
with
God
for
them
:
yea
,
and
that
they
make
their
posteritie
also
liable
to
the
same
curse
,
as
we
read
,
Psalme
109.6
.
&c.
where
the
holy
Prophet
,
guided
by
the
holy
Ghost
,
prayeth
against
them
in
this
maner
:
Set
thou
the
wicked
ouer
him
,
&c.
Let
his
dayes
be
few
,
and
let
another
take
his
charge
.
Let
his
children
be
fatherlesse
,
and
his
wife
a
widdowe
.
Let
his
children
be
vagabonds
and
beg
,
and
let
them
seeke
bread
,
or
their
beggers
allowance
,
comming
out
of
their
places
destroyed
.
Let
the
extortioner
catch
all
that
he
hath
,
and
let
strangers
spoyle
his
labour
.
Let
there
be
none
to
extend
mercy
vnto
him
:
neither
let
there
be
any
to
shew
mercie
on
his
fatherlesse
children
.
Let
his
posterity
be
destroyed
,
and
in
the
generation
following
let
their
name
be
put
out
,
&c.
But
why
is
all
this
?
It
followeth
.
Because
he
remembred
not
to
shew
mercy
,
but
persecuted
the
afflicted
&
poore
man
,
and
the
sorrowfull
hearted
to
slay
him
.
And
because
he
wished
the
curse
to
come
vnto
him
:
that
is
,
to
the
poore
and
afflicted
,
&c.
Let
it
(
therefore
)
be
vnto
himselfe
as
a
garment
to
clothe
him
,
and
for
a
girdle
wherewith
he
shall
alwayes
girde
himselfe
.
&c.
There
is
more
in
the
Psalme
tending
this
way
:
not
of
any
bitter
or
vncharitable
affection
,
but
as
a
pure
interpretation
of
the
iustice
of
God
against
this
sin
.
But
vnderstand
it
only
to
be
penned
against
such
as
are
obstinately
hardened
and
setled
in
it
,
as
it
were
in
the
highest
degree
:
they
malicing
the
poore
seruants
of
God
,
euen
the
rather
because
they
are
his
seruants
.
But
if
any
doe
thinke
the
imprecation
ouer
harsh
,
(
which
none
can
doe
without
greate
sinne
against
God
,
)
let
such
rather
learne
from
the
horrour
of
the
curse
,
so
to
consider
the
haynousnesse
of
the
sinne
,
that
they
may
bee
as
carefull
to
auoyd
it
,
both
for
their
owne
sake
,
and
also
for
the
sake
of
their
posteritie
,
as
they
would
be
loth
to
sustaine
the
punishment
.
The
like
imprecation
to
the
former
,
doth
Nehemiah
,
that
good
,
mercifull
,
and
bounteous
noble
man
,
guided
by
the
same
holy
spirit
of
God
,
vse
,
in
zeale
against
the
like
obstinacie
of
the
same
sinne
of
vnmercifulnesse
:
Nehe.
5.13
.
where
he
thus
speaketh
:
I
shooke
my
lap
(
saith
he
)
to
wit
,
after
that
he
had
obteined
of
the
richer
sort
,
who
had
dealt
cruellie
before
,
that
they
promised
thenceforth
to
deale
mercifully
toward
their
poore
brethren
:
and
I
said
,
So
let
God
shake
out
euery
man
that
will
not
perfourme
this
promise
,
from
his
house
and
from
his
labour
:
that
is
,
that
being
thrust
out
of
house
and
home
,
he
may
also
be
vnprosperous
in
all
his
affaires
:
euen
thus
(
saith
Nehemiah
)
let
him
be
shaken
out
and
emptied
.
And
all
the
Congregation
said
Amen
,
and
praised
the
Lord
.
Yea
,
and
the
richer
sort
fearing
the
imprecation
,
which
was
thus
denounced
in
the
name
of
God
,
&
consented
vnto
of
all
,
they
performe
that
which
they
had
promised
.
A
blessed
and
sweete
fruite
of
a
heauie
and
bitter
curse
,
though
vttered
without
all
bitternesse
in
the
most
pure
and
temperate
zeale
of
Gods
holy
Spirit
,
as
was
obserued
before
.
And
now
further
,
for
our
present
purpose
,
to
shew
that
the
iudgement
of
God
watcheth
ouer
vnmercifull
men
for
euill
and
not
for
good
;
we
haue
ready
at
hand
the
example
of
Nabal
that
churle
,
whom
God
cut
off
,
as
an
vnprofitable
branch
,
shortly
after
he
had
dealt
so
like
himselfe
,
that
is
,
like
a
profane
and
sottish
miser
,
against
Dauid
the
good
seruant
of
the
Lord
:
in
that
he
not
onelie
denied
to
send
him
anie
reliefe
,
but
also
verie
contemptuously
reproched
and
reuiled
him
.
For
about
tenne
daies
after
he
had
dealt
thus
,
the
Lord
smote
Nabal
that
he
dyed
.
1.
Sam.
25.9
.
&c.
38.
wherefore
,
when
Dauid
heard
that
Nabal
was
dead
,
he
sayd
,
as
one
giuing
glorie
to
God
,
in
his
righteous
iudgment
;
Blessed
be
the
Lord
who
hath
iudged
the
cause
of
my
rebuke
,
of
the
hand
of
Nabal
,
and
hath
kept
his
seruant
from
euil
:
for
the
Lord
hath
recompenced
the
wickednes
of
Nabal
vpon
his
owne
head
.
And
in
like
manner
,
Ier.
22.13
.
&c.
God
doth
by
his
Prophet
threaten
Shallum
a
wicked
sonne
of
the
good
king
Iosiah
,
altogether
degenerating
from
his
fathers
example
,
and
giuing
himselfe
to
pleasure
,
without
all
regard
of
relieuing
the
oppressed
:
yea
executing
crueltie
,
after
the
manner
of
wicked
men
:
Wo
(
saith
the
Lord
)
to
him
that
buildeth
his
house
by
vnrighteousnes
,
and
his
chambers
without
equitie
:
hee
vseth
his
neighbour
without
wages
,
and
giueth
not
him
for
his
worke
.
Hee
saith
,
I
will
build
me
a
wide
house
with
large
chambers
:
so
he
will
make
himselfe
large
windowes
,
and
sieling
with
Cedar
,
and
paint
them
with
vermelion
.
Shalt
thou
reigne
,
(
saith
the
Lord
to
Shallum
)
because
thou
closest
thy selfe
in
Cedar
?
&c.
No
,
but
as
it
followeth
:
Thine
eyes
are
onelie
for
thy
couetousnesse
,
and
for
to
sheade
innocent
bloud
,
and
for
oppression
,
and
for
destruction
,
euen
to
doo
this
.
Therefore
thus
saith
the
Lord
,
against
Iehoiakim
the
sonne
of
Iosiah
king
of
Iudah
(
who
before
was
called
by
an
other
name
,
Shallum
.
They
shall
not
lament
him
,
saying
,
Alas
,
my
brother
,
or
,
Alas
my
sister
:
neither
shall
they
mourne
for
him
,
saying
,
Alas
Lord
,
or
Alas
for
his
glorie
.
He
shall
be
buried
as
an
Asse
is
buried
,
euen
drawne
and
cast
forth
without
the
gates
Ierusalem
.
This
iudgement
fell
vpon
him
in
Babel
.
The
like
dishonour
euen
for
the
like
cause
befell
the
King
of
Babel
himselfe
,
namelie
,
Belshazzar
,
Dan.
ch.
5.
according
to
the
prophesie
of
Isaiah
,
against
that
whole
cruell
and
bloudie
monarchie
:
ch.
14.
verses
3.4.5.6
.
In
that
day
(
saith
the
Prophete
to
the
faithfull
among
the
Iewes
)
when
the
Lord
shall
giue
thee
rest
from
thy
sorrowe
,
and
from
thy
feare
,
and
from
the
sore
bondage
wherein
thou
diddest
serue
.
Then
shalt
thou
take
vp
this
Prouerbe
against
the
king
of
Babel
,
and
say
:
How
hath
the
oppressour
ceased
?
and
the
gold-thirsty
Babel
rested
?
The
Lord
hath
broken
the
rod
of
the
wicked
,
&c.
And
then
verse
18.
&c.
All
the
kings
of
the
nations
,
they
all
sleepe
in
glorie
,
euery
one
in
his
owne
house
:
But
thou
art
cast
out
of
thy
graue
,
like
an
abominable
branch
:
like
the
rayment
of
those
that
are
slaine
and
thrust
through
with
a
sword
,
which
go
downe
to
the
stones
of
the
pit
,
as
a
cark●sse
troden
vnder
feete
.
Thou
shalt
not
be
ioyned
with
them
in
the
graue
,
because
thou
hast
destroyed
thine
owne
land
,
and
slaine
thy
people
:
the
seede
of
the
wicked
shall
not
be
renowmed
for
euer
.
Prepare
a
slaughter
for
his
children
,
for
the
iniquitie
of
their
fathers
:
let
them
not
rise
nor
possesse
the
land
,
nor
fill
the
face
of
the
world
with
enemies
,
&c.
And
chap.
31.1
.
Wo
to
thee
that
spoyledst
and
wast
not
spoyled
:
and
doest
wicke●ly
,
but
they
did
not
wickedly
against
thee
:
When
thou
shalt
cease
to
spoyle
thou
shalt
be
spoyled
:
when
thou
sh●lt
make
an
end
to
do
wickedly
they
shall
do
wickedly
against
thee
.
Whereunto
also
let
vs
ad
prophesie
of
Habbakuk
,
for
another
witnesse
to
the
same
purpose
:
chap.
2.
vers.
6.
&c.
Shall
not
all
these
(
saith
the
holy
Prophet
)
take
vp
a
parable
against
him
,
and
a
taunting
prouerbe
against
him
,
and
say
,
Ho
,
he
that
increaseth
that
which
is
not
his
,
how
long
?
and
he
that
ladeth
himselfe
with
thicke
clay
(
or
dirt
,
for
no
better
is
ill
gotten
treasure
then
a
troublesome
burthen
,
or
as
a
myrie
poole
to
fasten
and
ouerwhelme
the
couetous
therein
)
Shall
they
not
rise
vp
sodainly
that
shall
bite
thee
,
and
awake
that
shall
vexe
thee
:
and
thou
shalt
be
their
pray
:
or
trampled
on
by
them
continually
,
as
it
were
clay
in
the
streetes
.
Because
thou
hast
spoyled
many
nations
,
all
the
remnant
of
the
people
shall
spoyle
thee
,
because
of
mens
bloud
,
and
for
the
wrong
done
in
the
land
,
in
the
citie
,
and
vnto
all
that
dwell
therein
.
Ho
he
that
coueteth
an
euill
couetousnesse
to
his
house
,
that
he
may
set
his
nest
on
high
,
to
escape
from
the
power
of
euill
.
Thou
hast
consulted
shame
to
thine
owne
house
by
destroying
many
people
,
and
thou
hast
sinned
against
thine
own
soule
.
For
the
stone
shall
cry
out
of
the
wall
,
and
the
beame
(
or
knurle
of
the
timber
)
shall
answer
it
,
or
giue
witnesse
to
it
.
Wo
vnto
him
that
buildeth
a
towne
with
bloud
,
and
erecteth
a
citie
by
iniquitie
.
Behold
,
is
it
not
of
the
Lord
of
Hostes
that
the
people
(
that
,
is
such
a
wicked
people
)
shall
labour
for
fire
,
and
that
the
nations
should
wearie
themselues
for
meere
vanitie
?
Nowe
,
according
to
the
threatening
contained
in
these
Prophesies
,
against
the
Kinges
of
Babel
,
and
their
Monarchie
;
the
Lord
hath
made
them
that
lifted
themselues
vp
in
the
greatest
height
of
pride
and
of
couetous
and
mercilesse
dealing
,
the
most
euident
spectacles
to
all
the
world
,
of
his
glorious
iudgement
executed
vpon
them
for
the
same
.
For
all
this
was
confirmed
in
that
ouerthrowe
which
God
gaue
them
once
for
euer
by
the
Medes
and
Persians
,
whom
hee
raised
vp
and
sent
in
battell
against
them
.
So
then
,
let
this
kinde
of
mercilesse
and
cruell
people
be
neuer
so
stronglie
rooted
,
let
them
bee
growne
vp
neuer
so
high
,
let
them
be
maintained
and
vpheld
neuer
so
stronglie
,
euen
with
the
power
of
a
mightie
monarchie
:
yet
shall
neither
they
,
nor
their
vpholders
,
be
able
to
escape
the
punishing
hand
of
God
.
Nay
rather
,
it
is
manifest
by
these
examples
,
that
as
the
sinne
is
in
higher
degree
,
and
the
offenders
more
mightie
,
so
the
almightie
God
,
who
iudgeth
without
respect
of
persons
,
increaseth
his
wrath
,
and
stretcheth
out
his
hand
more
stronglie
against
them
.
And
here
,
I
pray
you
,
let
vs
not
altogether
forget
(
that
among
the
other
sinnes
for
the
which
Sodom
&
Gomorrha
with
some
other
cities
about
them
,
were
destroyed
from
heauen
by
fire
)
this
was
not
the
least
,
that
there
was
among
them
no
regard
to
strengthen
the
poore
and
needy
,
Ezek.
16.49
.
And
was
not
cruelty
one
speciall
sin
for
the
which
the
whole
world
was
drowned
.
Gen.
6.13
.
So
that
we
may
iustly
say
here
,
as
the
Prophet
Dauid
saith
of
proud
&
cruel
persons
,
Psal.
73.19.20
.
O
how
suddenly
are
they
destroyed
,
perished
and
horrible
consumed
,
As
a
dreame
when
one
awaketh
!
wherefore
from
these
examples
let
all
,
both
high
and
lowe
,
kingdoms
&
cities
,
and
al
people
,
learne
for
euer
so
to
feare
before
God
,
that
we
be
not
found
lesse
or
more
in
these
grieuous
sins
,
lest
we
also
taste
of
the
common
euill
,
which
K.
Salomon
noteth
to
be
in
the
world
,
Riches
be
reserued
to
the
owners
thereof
for
their
euill
:
&
that
no
doubt
because
they
be
not
careful
to
vse
them
well
.
Eccle.
5.12
.
And
thus
we
see
the
fourth
kind
of
punishment
vpon
illiberall
&
vnmerciful
men
,
specially
if
they
grow
to
any
ripenesse
in
this
sinne
.
In
the
Church
of
God
there
is
a
fift
punishment
which
we
may
account
the
greatest
here
on
earth
,
and
the
verie
forerunner
of
that
which
is
greatest
of
all
in
the
world
to
come
:
namely
,
that
the
couetous
and
vnmercifull
man
,
though
it
may
be
,
he
liueth
vnder
the
profession
of
the
true
religion
of
God
,
among
his
people
,
yet
in
the
estimation
of
the
Lord
,
who
iudgeth
righteous
iudgement
,
he
is
no
better
then
a
rotten
&
dead
branch
,
cut
off
&
excommunicate
from
the
holy
communion
of
Christ
and
his
Church
.
Neither
doth
the
Lord
like
,
that
such
as
are
faithfull
Christians
indeede
,
shuld
haue
any
familiarity
with
such
as
withdraw
themselues
from
holy
contributions
,
&
the
liberall
practise
of
mercy
&
goodnes
,
among
the
rest
of
the
people
of
God
.
So
saith
the
Apostle
Paul
.
1.
Cor.
5.11
.
If
any
that
is
called
a
brother
be
a
couetous
person
,
&c.
with
such
one
eat
not
.
And
1.
Tim.
6.5
.
From
such
as
thinke
that
gaine
is
godlinesse
(
that
is
,
from
such
as
vnder
pofession
of
religion
,
do
discouer
themselues
to
be
altogether
worldly
and
couetously
minded
)
separate
thy selfe
.
Of
these
the
Apostle
greatly
complaineth
.
Heb.
10.25
.
and
saith
,
that
they
withdraw
themselues
to
perdition
,
vers.
39.
Here
therefore
,
hauing
rehearsed
the
manifold
punishmentes
belonging
to
profane
,
couetous
and
vnmercifull
people
,
here
in
this
world
;
and
in
the
last
place
hauing
found
that
it
is
the
next
way
to
euerlasting
destruction
:
it
is
time
,
that
we
doo
nowe
consider
of
this
which
is
the
greatest
punishement
of
all
;
and
as
was
sayd
,
the
sealing
vp
and
fulnesse
of
all
the
rest
,
for
euer
and
euer
.
For
what
are
all
the
punishmentes
of
this
life
laid
together
,
in
comparison
of
that
most
wofull
damnation
and
torment
,
which
(
this
life
once
ended
)
shall
for
euer
be
cast
vpon
couetous
&
mercilesse
men
:
where
the
gnawing
worme
of
a
guiltie
and
wounded
conscience
neuer
dyeth
,
and
where
the
most
hote
furnace
of
Gods
wrath
continually
burneth
vpon
them
.
What
is
the
want
of
all
true
comfort
in
the
thinges
of
this
life
,
which
a
couetous
merciles
man
inioyeth
here
,
to
the
fulnesse
of
all
sorrowe
and
dolour
there
?
What
is
the
impouerishing
of
a
couetous
rich
man
,
which
(
as
hath
beene
shewed
)
is
sometimes
his
lot
and
share
here
in
this
world
?
What
is
,
this
I
say
,
to
his
most
certaine
and
extreme
desolation
in
the
pit
of
Hell
?
What
is
the
first
death
,
the
losse
of
this
life
,
and
shortening
of
the
dayes
thereof
,
in
comparison
of
the
losse
of
euerlasting
life
,
and
the
glorious
happinesse
therof
?
Yea
rather
,
in
comparison
of
the
more
speedie
and
quicke
passage
to
the
second
death
,
and
the
most
miserable
torment
thereof
.
What
is
the
temporarie
separation
from
the
societie
of
the
faithfull
here
,
to
that
separation
which
is
Mar●n-atha
,
euen
till
the
Lord
shall
come
to
giue
the
last
sentence
of
damnation
for
euer
and
euer
:
which
shall
not
onelie
be
,
to
the
shutting
of
them
out
from
a
l
hope
of
communion
with
the
Saints
and
holy
Angels
of
God
;
but
also
to
the
throwing
of
them
downe
to
the
hiddeous
and
horrible
fellowship
of
the
diuell
and
all
his
cursed
Angels
,
and
to
the
wofull
fellowship
of
all
filthy
idolaters
,
blasphemers
,
traitors
,
murtherers
,
adulterers
,
and
all
kind
of
wicked
ones
,
in
the
most
vncomfortable
dungeon
of
vtter
darkenesse
.
Finally
,
what
were
the
winning
and
enioying
of
the
riches
of
the
whole
world
,
accompanied
with
all
the
pleasures
thereof
,
and
that
without
any
intermixed
sorrowes
,
though
it
were
for
a
thousand
yeares
long
:
what
is
this
,
or
the
best
that
may
be
imagined
,
to
counteruaile
the
least
part
of
that
worst
,
which
God
hath
prepared
for
this
bad
sort
of
men
world
without
end
?
Now
,
that
the
end
of
the
profane
couetous
and
vnmerciful
man
shall
be
such
as
hath
bene
described
,
it
appeareth
euidently
by
sundry
expresse
testimonies
of
the
holy
scriptures
:
as
1.
Cor
6.10
.
No
couetous
man
shall
inherit
the
kingdome
of
God
.
In
the
which
place
the
couetous
man
is
reckened
among
fornicators
,
idolaters
,
adulterers
,
wantons
,
buggerers
,
and
such
like
abominable
persons
.
And
againe
,
Ephes.
5.5
.
This
ye
know
(
saith
the
Apostle
to
the
Christians
of
Ephesus
)
that
no
whoremonger
,
neither
vncleane
person
,
nor
couetous
person
,
which
is
an
idolater
,
hath
any
inheritance
in
the
kingdome
of
Christ
and
of
God
.
And
seeing
they
haue
no
inheritance
there
,
what
remaineth
but
that
they
must
haue
their
portion
in
hell
.
For
there
are
no
other
places
for
the
soules
of
men
after
this
life
ended
,
neither
shall
be
for
their
brdies
and
soules
after
the
resurrection
from
the
dead
,
but
either
heauen
or
hell
.
Wherefore
euen
in
the
next
verse
the
same
Apostle
addeth
this
earnest
admonition
and
godly
caueat
against
all
contrarie
flattering
of
our selues
,
or
vaine
suggestion
of
others
:
Let
no
man
deceiue
ye
(
saith
he
)
with
vaine
words
(
he
calling
such
vaine
wordes
,
whereby
sinne
and
the
extreme
danger
of
it
is
in
any
part
extenuated
)
for
(
as
the
Apostle
assureth
vs
)
for
such
things
commeth
the
wrath
of
God
vpon
the
children
of
disobedience
.
And
1.
Tim.
6.9.10
.
They
that
will
be
rich
fall
into
tentation
and
snares
,
&
into
many
foolish
and
noisome
lusts
,
which
drowne
men
in
perdition
and
destruction
.
For
the
desire
of
money
is
the
roote
of
all
euill
,
which
while
some
lusted
after
,
they
haue
erred
from
the
faith
,
and
pierced
themselues
through
with
many
sorrows
.
Sorrowes
,
because
he
hath
presently
no
more
,
as
one
wanting
contentment
:
sorrowes
,
because
his
wealth
increaseth
no
faster
:
sorrowes
for
losses
,
which
are
alwayes
very
tedious
to
the
couetous
:
sorrowes
in
beholding
other
men
to
prosper
better
then
himselfe
:
sorrowes
euery
way
,
because
he
hath
no
more
ioy
of
that
which
he
hath
,
then
of
that
which
hee
hath
not
.
But
that
which
at
this
time
is
to
our
speciall
purpose
,
is
this
which
the
Apostle
affirmeth
,
that
couetousnesse
drowneth
men
in
perdition
and
destruction
.
And
as
our
Sauior
Christ
teacheth
,
The
thorny
cares
of
this
world
,
and
the
deceitfulnesse
of
riches
,
and
voluptuous
liuing
so
choake
the
word
,
&
make
such
kind
of
men
vnfruitfull
:
that
they
can
no
more
be
saued
,
then
they
who
are
like
the
high
way
,
where
the
good
seed
of
the
word
can
make
no
entrance
.
Matth.
13.19.20
.
Luke
8.
vers.
12.14
.
wherefore
also
chap.
6.24
.
he
denounceth
the
wo
against
vnmercifull
rich
men
,
as
hauing
their
consolation
here
:
according
to
that
in
the
17.
Ps.
verse
14.
They
haue
their
portion
in
this
life
.
According
also
to
the
Parable
of
the
vnmercifull
and
voluptuous
rich
man
in
the
16.
chap.
of
the
same
Gospell
by
Saint
Luke
:
where
in
the
25.
verse
our
Sauiour
Christ
describeth
Abraham
thus
speaking
to
the
soule
of
the
rich
man
being
in
hell-torments
,
and
crauing
onely
some
little
mittigation
thereof
:
Sonne
(
saith
Abraham
)
remember
,
thou
in
thy
life
time
receiuedst
thy
pleasures
,
and
Lazarus
paines
:
now
therefore
,
hee
is
comforted
,
and
thou
art
tormented
.
This
is
that
which
is
said
in
the
69.
Psalme
,
verse
22.
concerning
the
wicked
:
that
Their
table
is
a
snare
vnto
them
,
and
their
prosperitie
their
ruine
,
to
wit
,
because
of
their
abuse
thereof
.
Worthily
therfore
doth
the
Prophet
pray
,
that
the
righteous
might
rather
smite
him
,
then
that
he
should
feede
of
delicates
with
the
wicked
,
Psalm
.
141.
And
iustly
may
it
admonish
all
,
to
hearken
to
the
holy
admonition
of
the
62.
Psal.
Trust
not
in
oppression
,
nor
in
robberie
,
be
not
vaine
:
If
riches
increase
set
not
your
heart
thereon
.
Yea
,
further
,
as
Daniel
counselleth
Nebuchadnezzar
,
that
euerie
one
do
speedily
break
off
his
iniquitie
by
shewing
mercie
to
the
poore
.
Dan.
4.
verse
24.
For
otherwise
,
as
the
Lord
earnestly
affirmeth
,
Ezek.
chap.
18.
verse
18.
He
that
hath
not
done
good
among
his
people
,
lo
euen
hee
dieth
(
that
is
,
he
shall
be
sure
to
die
)
in
his
iniquitie
.
As
though
the
Lord
should
say
,
he
may
be
as
sure
he
shall
die
,
as
if
he
were
dead
alreadie
.
And
the
Apostle
Iames
,
chap.
2.13
.
There
shall
be
iudgement
mercilesse
to
such
as
shew
no
mercy
.
But
among
all
places
,
testifying
and
confirming
the
euerlasting
destruction
of
vnmercifull
men
,
there
is
none
more
piercing
and
mightie
to
waken
the
soule
of
the
most
hard
hearted
man
(
if
any
admonition
or
rousing
will
waken
him
)
then
that
which
is
set
downe
by
the
Euangelist
Matthew
,
chap.
25.
verses
41
,
42
,
43
,
&c.
where
he
recordeth
how
our
Sauiour
Christ
described
his
last
iudgement
,
and
the
manner
of
his
proceeding
in
the
same
,
and
namely
against
vnmercifull
men
,
which
is
the
common
sin
of
all
wicked
men
.
Depart
from
me
(
saith
he
)
ye
cursed
into
euerlasting
fire
,
which
is
prepared
for
the
diuell
and
his
Angels
.
For
I
was
hungry
,
and
ye
gaue
me
no
meat
:
I
thirsted
,
but
ye
gaue
me
no
drinke
:
I
was
a
stranger
,
and
ye
lodged
me
not
:
I
was
naked
,
and
ye
clothed
me
not
:
sicke
and
in
prison
,
and
ye
visited
me
not
.
And
whereas
vnmercifull
men
thinke
that
they
haue
a
sufficient
excuse
,
because
that
they
neuer
sawe
Christ
himselfe
hungrie
,
or
thirstie
,
or
a
stranger
,
or
naked
,
or
sicke
,
or
in
prison
;
as
though
if
they
had
so
done
,
they
would
haue
ministred
vnto
him
:
he
professeth
before
hand
,
that
he
will
answere
them
and
say
,
Verily
in
so
much
as
ye
did
it
not
to
the
least
of
these
,
(
that
is
to
say
,
of
poore
distressed
Christians
,
whom
before
Christ
called
his
brethren
,
)
ye
did
it
not
to
me
.
And
therefore
hee
concludeth
against
all
that
neglect
to
shew
mercie
,
whatsoeuer
they
can
alleage
for
themselues
:
that
they
shall
go
into
euerlasting
paine
.
Now
if
any
would
know
,
why
our
Sauiour
Christ
chuseth
to
make
mention
only
of
this
sinne
of
vnmercifulnes
,
seeing
hee
shall
come
in
iudgement
to
giue
sentence
against
all
sinne
and
all
sinners
:
beside
that
which
was
euen
now
mentioned
,
that
this
sinne
is
vsually
one
in
euery
wicked
man
:
the
reason
may
furthermore
be
this
;
euen
because
this
sinne
is
a
most
manifest
conuiction
that
such
as
lye
in
it
,
are
not
of
God
,
but
of
their
father
the
diuell
:
and
therefore
that
they
belong
to
him
wholly
,
and
haue
no
part
or
portion
in
the
Lord
.
For
in
like
manner
,
as
anie
are
more
mercifull
then
other
,
so
do
they
thereby
more
clearly
shew
themselues
to
be
the
true
children
of
their
heauen
lie
father
:
euen
so
on
the
contrarie
,
as
anie
are
more
cruell
or
mercilesse
,
they
more
apparantly
declare
themselues
to
be
the
very
children
of
the
diuel
:
who
,
as
our
Sauior
Christ
saith
in
the
8.
chap.
of
Iohn
,
was
a
murtherer
,
and
the
father
thereof
,
from
the
beginning
of
the
world
.
And
howe
vnworthy
and
vnbeseeming
a
thing
,
I
pray
you
,
is
this
,
that
any
of
the
kindly
children
of
God
,
and
liuely
members
of
the
mysticall
body
of
Iesus
Christ
,
should
preferre
his
siluer
or
his
gold
,
his
house
or
his
land
,
before
his
Christian
brother
or
sister
,
bought
with
the
most
precious
bloud
of
Christ
,
in
comparison
whereof
all
siluer
and
gold
is
but
refuse
,
yea
most
vile
drosse
?
A
righteous
man
(
as
it
is
in
the
holy
Prouerbe
)
regardeth
the
life
of
his
beast
,
chap.
12.10
.
and
therefore
verie
brutish
are
they
,
who
pity
not
the
liues
of
those
that
be
heires
of
heauenly
grace
,
and
the
elect
sons
and
daughters
of
the
most
high
God
,
creator
and
gouernour
of
heauen
and
earth
.
And
thus
we
see
,
how
euery
way
in
this
life
,
and
for
euer
in
the
world
to
come
,
the
punishment
of
profane
,
illiberall
,
couetous
and
vnmercifull
men
is
manifold
and
grieuous
.
O
therfore
,
that
all
would
lay
the
consideration
of
these
things
diligently
to
heart
,
the
vnmercifull
&
illiberal
man
,
that
he
might
come
to
the
conscience
and
remorse
of
his
sinne
,
and
take
warning
to
learne
to
do
well
.
O
that
Christian
Princes
,
who
haue
chiefe
power
on
earth
to
aduance
the
publike
worship
of
God
,
and
all
such
as
haue
the
disposing
of
the
liuings
and
maintenance
of
the
ministers
of
the
Gospel
,
wold
duly
consider
of
them
;
that
they
might
prouoke
themselues
to
be
more
and
more
carefull
in
the
best
maner
and
course
of
bestowing
of
them
.
O
that
christian
congregations
would
earnestlie
weigh
them
,
that
they
might
learne
to
put
away
all
grudging
,
and
niggardlie
dealing
,
with
their
faithfull
and
painefull
Preachers
of
the
Gospell
,
whether
in
paying
of
tithes
by
ciuill
autoritie
established
and
commanded
,
Who
,
I
beseech
you
,
would
not
thinke
,
that
it
had
bene
happie
for
such
rich
men
as
our
Sauiour
Christ
speaketh
of
in
the
Gospel
,
Luke
12
,
16
,
&c.
and
againe
,
chap.
16.
verse
19.
&c.
if
the
one
in
steede
of
pulling
downe
his
barnes
to
make
them
bigger
,
and
both
of
them
in
steed
of
delicious
pampering
of
their
bellies
,
had
made
the
bellies
of
poore
Christians
,
the
bare
&
emptie
houses
of
widowes
&
fatherlesse
children
to
be
the
barnes
and
bellies
of
their
ouerplus
and
superfluitie
?
Had
it
not
,
I
pray
you
,
euen
in
euery
reasonable
mans
iudgement
,
bene
far
better
for
them
to
haue
learned
from
the
fruitfulnesse
of
their
fieldes
,
and
all
the
bountifull
prouision
of
God
,
both
for
their
backes
and
for
their
bellies
,
to
yeeld
their
owne
bounden
fruits
of
thankfulnesse
to
God
,
&
for
his
sake
the
fruits
of
loue
to
his
poore
children
:
then
that
they
should
be
like
barren
ground
,
to
yeeld
no
good
fruite
,
and
so
to
make
themselues
neare
to
cursing
,
as
the
Apostle
speaketh
,
Heb.
6.8
.
yea
euen
to
pull
downe
sodaine
destruction
and
the
fire
of
Gods
euerlasting
wrath
vpon
them
?
I
will
pull
downe
my
barnes
,
faith
one
,
I
will
poure
into
my
belly
,
saith
another
.
But
in
the
meane
while
,
they
altogether
neglect
the
right
way
of
building
their
head-houses
;
neither
once
consider
they
,
that
the
vse
of
aboundance
consisteth
rather
in
pouring
out
to
the
hungrie
,
then
in
pouring
into
the
full
belly
;
in
relieuing
and
supplying
the
necessities
of
the
Saints
,
then
in
following
a
voluptuous
course
of
life
,
as
hath
bene
alreadie
declared
.
That
course
therefore
,
which
euery
man
iudgeth
,
would
haue
proued
happinesse
to
them
,
if
they
had
in
due
time
sought
after
it
,
before
extreme
and
endlesse
miserie
fell
vpon
them
:
let
vs
,
while
we
haue
time
,
being
thus
forewarned
by
their
lamentable
example
,
labour
for
grace
,
that
we
may
lay
hold
of
it
,
and
so
through
the
endlesse
mercie
of
God
be
for
euer
happy
and
blessed
men
.
To
the
which
end
,
euen
with
full
purpose
of
our
harts
,
let
vs
in
the
feare
of
God
,
&
in
trust
of
his
grace
harten
&
harnesse
our selues
against
all
the
lettes
and
hinderances
,
What
the
vices
naturally
setled
in
vs
be
,
the
which
we
must
auoyd
,
we
haue
seene
in
the
second
chapter
of
this
Treatise
:
and
they
are
briefly
gathered
together
in
the
end
of
the
chapter
.
We
are
now
to
answer
the
obiections
and
pretended
reasons
,
which
,
from
the
same
euill
disposition
of
our
nature
,
flesh
and
bloud
vseth
thereby
to
disswade
the
liberall
practise
of
Christian
beneficence
.
Whereunto
is
appointed
the
next
Chap.
which
is
the
last
of
the
former
part
of
this
our
treatise
.
CHAP.
V.
Containing
answers
to
such
obiections
as
flesh
and
bloud
maketh
,
and
the
diuell
suggesteth
to
the
hindering
of
Christian
beneficence
.
THe
obiections
,
or
pretended
reasons
,
whereby
many
would
gladly
excuse
&
respite
themselues
from
the
practise
of
Christian
beneficence
:
they
are
either
taken
from
themselues
and
their
owne
estate
,
or
from
the
care
they
haue
of
their
children
and
posterity
,
or
from
the
vnworthinesse
of
those
,
to
whom
they
should
be
beneficiall
:
or
else
they
would
excuse
one
charge
by
another
,
that
is
,
contribution
to
the
poore
by
the
greatnesse
of
other
charges
to
God
and
the
Prince
;
and
charges
towards
the
Church
and
Ministers
of
Gods
word
,
by
the
burthen
of
the
poore
.
But
whatsoeuer
reasons
they
pretend
,
they
shew
in
the
end
,
that
it
is
nothing
but
an
vnmercifull
and
wilfull
hard
heart
which
beareth
all
the
sway
in
them
,
as
will
partly
appeare
by
the
obiections
and
answeres
following
.
OBIECTION
.
1.
concerning
men
their
owne
state
.
Are
not
the
goods
which
I
haue
mine
owne
,
saith
the
couetous
and
vnmercifull
man
?
Why
then
may
I
not
keepe
and
dispose
them
to
mine
owne
liking
,
and
for
mine
owne
entire
and
only
profite
and
pleasure
?
ANSWER
.
Be
it
that
they
are
thine
owne
,
in
as
lawfull
and
iustifiable
a
title
as
may
be
,
yet
thou
must
remember
from
whose
diuine
prouidence
and
dispensation
thou
hast
receiued
them
,
and
on
what
condition
,
and
to
what
end
&
purpose
.
For
God
who
hath
giuen
them
to
thee
indeede
for
thine
owne
proper
vse
and
comfort
,
he
hath
made
thee
also
his
steward
,
to
bestowe
a
meet
and
conuenient
portion
,
more
or
lesse
,
according
to
thy
abilitie
,
for
the
relief
&
benefit
of
such
as
stand
in
need
.
Whereof
thou
must
one
day
giue
a
faithfull
reckening
and
account
vnto
him
.
Moreouer
,
seeing
they
are
thy
goods
,
as
thou
sayest
,
and
they
be
indeed
the
good
gifts
and
blessings
of
God
,
thou
must
haue
great
care
,
that
good
things
be
vsed
well
,
yea
euen
to
the
best
endes
that
possibly
may
be
.
If
thou
doest
otherwise
apply
them
,
thou
mayst
be
sure
that
the
worst
will
be
thine
owne
in
the
end
.
Thy
goods
will
change
their
good
nature
like
sower
wine
,
and
proue
as
thornes
in
thy
sides
,
and
snares
to
intangle
thy
soule
to
most
bitter
destruction
.
OBIECTION
.
2.
Though
I
must
needes
confesse
that
I
haue
those
helpes
to
vphold
my
estate
which
many
thousands
do
want
:
yet
,
I
cannot
tell
howe
,
all
is
little
enough
to
maintaine
my selfe
and
mine
owne
charge
,
these
late
yeares
haue
bene
so
chargeable
.
&c.
ANSWER
.
Alas
(
Christian
brother
)
if
there
be
any
bowels
of
compassion
in
thee
,
consider
with
thy self
,
that
if
it
go
more
hard
with
thee
,
then
it
was
wont
in
more
cheape
and
plentifull
times
;
albeit
thou
hast
,
as
thou
canst
not
but
acknowledge
,
many
helpes
which
many
thousands
do
want
:
how
much
more
hardly
must
it
not
of
greater
necessity
,
go
with
those
,
which
haue
no
helpe
at
all
but
the
labour
of
their
hands
,
if
the
mercifull
reliefe
of
such
as
thy selfe
art
,
should
at
any
time
fayle
them
?
And
againe
,
if
thou
makest
thy
mone
,
as
one
desirous
to
be
pittied
of
God
;
learne
from
thy selfe
how
thou
oughtest
,
on
Gods
behalfe
,
to
pitie
others
that
stand
in
greater
neede
:
remembring
alwayes
,
that
the
promise
of
mercie
is
made
onely
to
the
mercifull
.
And
if
thou
be
vnfainedly
willing
,
vpon
condition
that
thou
wert
better
able
,
to
deale
more
liberally
then
nowe
thou
canst
:
then
let
my
counsell
,
in
the
feare
of
God
be
acceptable
to
thee
:
abate
something
of
the
excessiue
and
superfluous
charge
of
thine
owne
apparel
,
and
of
thy
wifes
,
and
of
thy
childrens
,
and
likewise
moderate
all
other
waste
expences
,
which
in
these
dayes
doe
vsually
passe
measure
:
&
thou
shalt
,
through
the
blessing
of
God
,
be
in
short
time
much
better
able
then
presently
thou
art
,
both
to
furnish
thy selfe
with
all
meete
and
necessary
comfortes
,
and
also
comfortably
to
relieue
many
other
besides
.
OBIECTION
.
3.
If
I
should
giue
to
euerie
one
that
standeth
in
neede
,
I
might
soone
giue
away
all
that
I
haue
,
and
make
my selfe
a
begger
.
ANSWER
.
Thou
frayest
thy selfe
with
thine
owne
shadow
,
forging
an
absurditie
without
cause
.
God
doth
not
require
of
anie
one
,
that
he
should
giue
to
all
,
no
more
then
that
all
should
giue
to
any
one
.
But
euerie
one
is
to
giue
to
such
only
,
concerning
whom
God
himselfe
offereth
the
iust
occasion
,
in
discouering
the
present
necessitie
:
and
so
much
only
,
as
in
good
discretion
is
meete
to
be
giuen
vpon
such
special
occasion
.
And
otherwise
,
it
sufficeth
in
ordinarie
course
to
giue
that
contribution
which
the
order
of
the
Church
doth
require
and
allowe
of
.
That
the
practise
of
beneficence
and
liberalitie
is
not
confused
,
and
without
good
order
and
discreet
caution
,
the
wise
among
the
heathen
espied
:
whose
sayings
in
this
place
it
grieueth
me
not
to
set
down
,
to
stop
the
mouthes
of
loose
and
inconsiderate
men
:
Thy
houshold
prouision
,
or
,
thy
proper
and
peculiar
goods
and
wealth
,
saith
one
,
is
not
so
to
be
locked
vp
,
that
(
the
keyes
as
it
were
of
)
liberalitie
should
not
be
able
to
open
it
:
neither
yet
is
it
so
to
bee
vnlocked
,
that
it
should
lie
open
to
all
without
exception
:
keepe
a
meane
according
to
thy
ability
.
And
another
.
Vnto
benefites
which
are
the
speciall
bond
(
as
it
were
euen
the
swadling
band
and
nurcerie
)
of
humane
societie
,
it
is
meete
that
a
law
be
set
,
lest
that
vnder
the
collour
of
beneficiall
dealing
,
we
please
our
owne
humour
in
an
vnaduised
and
lauish
lightnesse
.
And
againe
,
lest
this
caution
shuld
altogether
quench
liberality
,
in
steed
of
moderating
of
it
.
Finally
,
as
the
same
Author
saith
,
Among
many
and
sundry
errors
of
those
that
liue
at
aduenture
and
vnaduisedly
,
there
is
none
almost
more
hurtfull
,
then
that
we
neither
know
how
to
giue
,
or
how
to
receiue
benefites
as
we
ought
to
do
.
These
and
such
like
are
the
obiections
of
illiberall
minded
men
in
regard
of
their
owne
priuate
and
particular
estate
.
Other
followe
concerning
their
care
which
they
haue
of
their
children
and
posteritie
.
OBIECTION
1.
concerning
care
for
children
.
I
must
prouide
and
lay
vp
for
mine
owne
children
,
or
else
I
should
be
worse
then
an
Infidell
and
heathen
man
.
Doth
not
Saint
Paule
say
so
?
And
is
it
not
good
reason
that
I
should
haue
care
to
leaue
my
children
some
good
portions
,
specially
my
eldest
sonne
,
something
better
then
my
father
left
me
?
And
the
rather
,
that
he
may
vphold
the
credit
of
the
name
,
and
be
a
countenance
and
stay
for
all
the
rest
of
his
brethren
.
ANSWER
.
It
is
the
very
law
of
nature
indeed
,
that
Parents
should
prouide
for
their
children
;
and
therefore
they
that
do
not
so
,
are
in
this
point
worse
then
heathen
men
,
as
the
holy
Apostle
affirmeth
,
1.
Tim.
5.8
.
And
againe
,
2.
Cor.
12.14
.
Fathers
ought
to
lay
vp
for
their
children
.
Neuerthelesse
there
is
no
question
but
Christian
parentes
must
take
a
better
course
,
then
the
best
among
heathen
men
or
infidels
doe
,
in
prouiding
,
both
for
themselues
,
and
also
for
their
children
,
as
our
Sauiour
Christ
(
by
whose
Spirit
the
Apostle
Paule
spake
)
plainely
teacheth
,
Matth.
6.31.32
.
Where
,
after
he
hath
vsed
many
holy
and
heauenly
reasons
to
disswade
distrust
in
Gods
fatherly
prouidence
,
he
concludeth
thus
:
Therefore
take
no
thought
(
saying
)
what
shall
we
eate
?
or
what
shall
we
drinke
?
or
wherewith
shall
we
be
clothed
?
(
For
after
all
these
thinges
(
saith
our
Sauiour
Christ
)
seeke
the
Gentiles
)
For
your
heauenly
father
knoweth
ye
haue
neede
of
all
these
things
.
But
seeke
ye
first
the
kingdome
of
God
and
his
righteousnes
,
&
all
these
things
shall
be
cast
vnto
you
.
Neither
doth
anie
Scripture
giue
to
vnderstand
;
that
we
do
not
the
part
of
Christians
,
vnlesse
we
labour
to
increase
and
bring
our
wealth
and
estate
to
this
or
that
pitch
:
or
to
leaue
euerie
one
of
our
children
such
and
such
a
portion
,
as
we
presume
to
assigne
and
appoint
vnto
them
.
It
is
farre
from
the
meaning
of
Saint
Paul
,
that
anie
one
comandement
of
God
should
be
broken
and
troden
vnder
foote
for
another
.
Though
Christians
stand
bound
by
the
lawe
of
God
,
to
haue
a
godly
care
for
the
good
and
comfortable
education
of
their
children
:
yet
haue
they
no
warrant
,
for
that
cause
,
to
neglect
to
exercise
beneficence
,
and
to
shewe
forth
the
fruites
of
common
compassion
and
mercie
.
For
this
were
the
readie
high-waie
,
for
Parentes
to
spoile
and
vndoo
both
them selues
,
and
their
children
for
euer
;
rather
then
to
better
their
estate
here
in
this
transitorie
world
.
The
best
and
onelie
sure
prouision
,
which
Parentes
can
make
for
their
children
,
is
to
leaue
vnto
them
,
as
it
were
a
rich
patrimonie
,
of
true
godlines
.
The
righteous
man
(
as
saith
the
holie
Prophet
)
is
mercifull
and
lendeth
,
and
his
seede
enioyeth
the
blessing
Ps.
37.26
.
And
Ps.
112.2
.
His
seed
shall
be
mightie
vpon
earth
,
the
generation
of
the
righteous
shall
be
blessed
.
It
is
the
faithfull
parents
godlinesse
therefore
,
and
not
his
couetous
aspiring
mind
,
gasping
and
breathing
after
hundreths
and
thousands
,
nor
any
laborious
or
cunning
and
craftie
endeuour
,
the
which
maketh
the
best
and
safest
prouision
for
the
welfare
of
children
,
and
childrens
children
.
For
as
touching
the
wicked
,
the
contrarie
curse
of
God
,
is
auouched
,
to
be
vpon
their
house
and
posteritie
,
euen
to
roote
it
vp
and
to
destroie
it
:
Prou:
3.33
.
and
ch.
14.11
.
He
therefore
(
as
one
well
writeth
)
rather
vndermineth
and
betraieth
his
children
,
then
faithfully
prouideth
for
them
,
whosoeuer
is
more
carefull
to
leaue
them
an
earthly
then
an
heauenly
patrimony
:
and
to
inrich
them
with
worldly
wealth
,
by
filling
their
purses
,
rather
then
with
spirituall
grace
and
vertue
,
by
furnishing
of
their
souls
by
holy
instructions
,
by
faithfull
prayers
to
God
,
and
by
Godly
example
of
life
.
Yea
,
herein
he
committeth
a
double
sin
;
as
well
in
that
he
taketh
not
the
right
course
,
to
leaue
his
children
to
the
protection
of
God
;
as
in
that
by
his
practise
and
example
he
teacheth
them
,
to
make
more
reckening
of
their
earthly
patrimony
,
then
of
Christ
himselfe
,
and
of
his
heauenly
kingdome
.
And
further
,
it
is
by
many
degrees
better
to
be
a
father
to
manie
Orphanes
or
fatherlesse
children
,
in
feeding
and
cherishing
them
,
of
Christian
loue
and
pitie
for
the
Lords
cause
,
who
professeth
himself
to
be
a
father
vnto
him
,
then
to
leaue
the
greatest
aboundance
that
may
be
to
such
children
of
a
mans
owne
,
as
for
want
of
grace
,
shewe
themselues
so
leudly
minded
,
that
they
will
wantonly
and
vnthriftily
mispend
all
that
shall
be
left
them
,
as
experience
doth
not
seldome
shew
it
to
fall
out
so
.
Finally
,
many
,
though
they
be
not
Gentlemen
themselues
,
yet
do
they
put
forth
so
farre
,
to
make
their
children
,
or
at
the
least
their
eldest
sonne
a
Gentleman
;
that
they
make
themselues
beggers
before
they
die
,
and
make
their
eldest
so
mightie
aboue
the
rest
,
that
he
spoileth
and
impouerisheth
all
his
brethren
.
OBIECTION
2.
concerning
care
for
children
.
Among
my
children
,
God
hath
giuen
me
some
daughters
beside
my
sonnes
,
whom
I
can
by
no
meanes
preferre
in
mariage
to
any
of
good
degree
and
countenance
in
the
place
where
I
dwell
,
vnlesse
I
prouide
for
them
some
round
portions
.
And
I
must
also
bring
them
vp
so
,
as
they
must
haue
some
Gentlewomanly
qualities
,
and
they
must
sutably
be
set
out
in
apparell
,
something
according
to
the
fashion
,
which
,
as
these
dayes
go
,
is
very
chargeable
:
all
the
world
is
giuen
to
so
great
brauery
.
ANSWER
.
O
blind
doting
and
aspiring
folly
!
Doest
thou
seeke
to
marrie
thy
daughters
thus
?
Dost
thou
not
see
,
that
this
is
the
way
to
procure
husbands
to
thy
daughters
portions
,
rather
then
to
themselues
?
and
to
wed
all
thy
daughters
to
vanity
,
before
thou
findest
out
one
good
&
meet
husband
for
anie
of
them
.
O
how
much
better
were
it
for
Christian
parents
to
nurture
&
bring
vp
their
daughters
in
the
feare
of
God
,
and
true
Christian
modestie
in
holy
shamefastnesse
and
sobrietie
,
and
in
good
huswiferie
,
that
they
being
first
of
all
espoused
to
Iesus
Christ
,
their
heauenly
and
spirituall
bridegrome
,
and
so
made
fit
for
mariage
,
might
haue
in
his
due
time
husbands
of
his
most
wise
choise
and
appointment
,
with
whom
they
might
leade
,
not
a
wanton
and
idle
,
but
a
right
christian
,
godly
and
comfortable
life
!
Marry
thy
daughter
(
saith
a
wise
man
)
and
so
shalt
thou
performe
a
weightie
matter
:
but
giue
thou
her
to
a
man
of
vnderstanding
.
Ecclesiasticus
.
7.25
.
Thus
much
for
answere
concerning
inordinate
care
for
children
.
Obiections
in
regard
of
the
pretended
vnworthinesse
of
those
that
stand
in
neede
to
be
relieued
,
doe
nowe
followe
.
OBIECTION
.
1.
in
regard
of
pretended
vnworthinesse
of
those
which
stand
in
neede
to
be
relieued
.
I
thinke
in
my
conscience
(
saith
the
couetous
and
vnmercifull
man
)
that
I
should
doe
verie
ill
,
to
giue
to
so
many
,
as
are
readie
to
aske
of
me
:
for
I
should
mainetaine
manie
poore
folke
in
their
idlenesse
,
and
to
bring
vp
their
children
also
idlelie
.
&c.
Which
should
be
hurtefull
to
the
Common-wealth
.
ANSWER
.
For
the
poore
to
liue
idlelie
,
in
a
christian
common-wealth
,
and
likewise
,
for
them
to
bring
vp
their
children
in
idlenes
,
it
is
verily
a
great
,
yea
a
double
sinne
:
and
ought
of
conscience
,
to
be
misliked
and
condemned
of
all
,
seeing
it
is
condemned
of
God
himselfe
.
He
that
will
not
worke
should
not
eate
,
as
the
Lord
by
his
holy
Apostle
saith
.
2.
Thes.
3.10
.
And
the
ciuill
magistrate
should
faile
greatlie
in
his
dutie
,
and
so
sinne
against
God
,
if
he
should
not
by
his
authoritie
prouide
against
it
.
Neuerthelesse
it
is
no
sinne
for
a
mercifull
man
,
to
relieue
anie
,
that
be
presentlie
in
vrgent
necessitie
,
be
they
idle
or
be
they
worse
;
prouided
notwithstanding
,
that
with
the
outwarde
reliefe
,
admonition
be
giuen
,
with
earnest
perswasion
,
that
they
will
leaue
their
idlenesse
and
wickednesse
,
and
followe
an
orderlie
and
godly
course
of
life
.
Nay
,
this
is
so
farre
off
from
the
nature
of
sinne
,
that
he
who
doth
so
,
maketh
practise
of
a
double
vertue
and
grace
;
insomuch
as
at
one
instant
,
as
it
were
,
he
giueth
a
double
almes
:
the
one
,
to
the
comfort
of
the
hungrie
bodie
;
the
other
,
for
the
health
of
the
surfetted
soule
.
The
more
full
answere
to
this
obiection
,
may
be
giuen
from
the
late
excellent
Statute
made
for
the
suppressing
of
idlenes
,
and
for
order
to
be
taken
as
well
to
set
the
poore
to
worke
,
as
to
contribute
to
their
reliefe
,
so
farre
as
they
shall
furthermore
be
found
to
stand
in
neede
.
OBIECTION
.
2.
Let
a
man
giue
them
neuer
so
much
,
they
will
be
neuer
the
better
for
it
:
all
shall
go
through
their
throate
.
&c.
ANSWER
.
Such
as
be
well
and
thriftilie
minded
will
be
the
better
.
As
for
the
rest
,
if
they
will
be
nothing
the
better
;
yea
,
though
they
should
be
the
worse
,
it
may
suffice
thee
,
vntill
thou
doest
perceiue
it
to
be
so
in
deede
,
that
thou
giuest
with
a
mind
to
doe
them
as
much
good
as
thou
mightest
.
Their
euill
can
no
whit
deminish
thy
goodnesse
.
But
if
thou
vpon
experience
perceiuest
anie
to
be
the
worse
,
as
not
knowing
how
to
take
the
right
benefite
of
reliefe
,
thou
maiest
well
make
a
better
choise
,
and
so
cast
the
seed
,
as
it
were
,
into
a
better
soile
.
OBIECTION
3.
They
are
verie
vnthankefull
,
they
will
not
giue
a
man
a
good
word
for
all
that
is
done
for
them
.
ANSWER
.
All
be
not
so
.
And
though
some
be
vnthankful
,
yet
God
will
be
neuerthelesse
gratious
&
mercifull
to
thee
.
Againe
,
if
thou
shouldest
seeke
after
the
thanks
and
praise
of
men
,
what
a
vaine
thing
were
this
?
For
so
shouldest
thou
loose
all
praise
and
reward
with
God
.
Furthermore
,
let
it
be
obserued
,
that
thofe
men
,
which
are
thus
most
ready
to
accuse
the
poore
of
vnthankfulnesse
,
and
to
be
the
more
idle
because
of
reliefe
,
&c.
they
are
such
as
can
speake
least
of
all
other
vpon
their
owne
experience
.
Wherefore
well
may
such
Christians
be
rebuked
,
and
shamed
by
the
sayings
of
the
heathen
:
who
say
,
Recompence
followeth
after
him
that
looketh
not
for
it
.
Againe
,
It
is
the
determination
of
him
that
is
an
excellent
good
man
indeed
,
and
hath
his
minde
inlarged
that
way
,
so
long
to
beare
with
the
vnthankefull
man
,
vntill
thou
hast
wonne
him
to
be
thankefull
.
But
let
vs
proceed
.
OBIECTION
4.
There
want
not
examples
of
some
,
who
make
so
great
a
shewe
of
godlinesse
,
as
one
would
thinke
that
he
should
do
God
good
seruice
in
relieuing
of
them
:
and
yet
afterward
,
they
are
found
to
be
nothing
the
men
they
seemed
to
be
.
So
that
a
man
knoweth
not
to
whom
he
should
giue
.
And
were
it
not
better
to
keepe
a
mans
money
in
his
purse
,
then
to
cast
it
away
he
cannot
tell
how
?
ANSWER
.
What
though
some
do
counterfeit
religion
,
and
play
the
hypocrites
:
shall
we
neglect
good
dutie
,
because
,
it
may
be
,
there
is
such
or
such
a
foule
sinne
in
this
or
that
man
,
which
we
know
not
of
?
And
as
touching
hypocrisie
,
which
is
one
of
the
most
secret
and
hidden
sinnes
among
the
rest
,
it
belongeth
vnto
God
,
who
alone
knoweth
the
heart
,
in
his
due
time
to
discouer
it
.
But
as
for
our selues
,
none
of
vs
must
presume
to
iudge
any
before
the
time
.
So
long
as
as
any
behaue
themselues
outwardly
as
beseemeth
Christians
,
it
well
beseemeth
vs
also
to
hope
the
best
of
them
,
and
therefore
also
whatsoeuer
we
do
for
such
,
in
the
name
of
faithfull
and
true
Christians
,
hoping
that
they
are
such
,
whether
they
be
ministers
of
the
word
&
doctrine
of
God
,
or
disciples
and
schollers
in
the
schoole
of
Christ
,
God
wil
accept
of
it
,
according
to
our
good
&
charitable
meaning
therin
,
if
our
owne
hearts
be
vpright
,
and
not
according
to
their
dissimulation
.
And
furthermore
,
our
Sauiour
Christ
,
to
helpe
vs
against
this
&
all
other
offences
and
stumbling
blockes
,
saith
in
the
Gospell
,
Blessed
is
he
that
is
not
offended
in
me
:
that
is
to
say
,
he
that
will
not
fall
away
from
Christ
,
nor
from
any
good
dutie
of
Christianitie
,
by
any
discouragement
whatsoeuer
Sathan
shall
throw
in
his
way
.
Thus
farre
for
answer
to
the
obj●ctions
,
concerning
the
pretended
vnworthinesse
of
those
which
stand
in
need
to
be
relieued
.
The
obiections
whereby
couetous
men
would
excuse
one
charge
by
another
,
are
next
.
OBIECTION
1.
whereby
couetous
men
would
excuse
one
charge
by
another
.
I
find
by
the
count-booke
of
my
expences
,
that
a
great
part
of
my
liuing
goeth
out
to
those
ordinarie
ciuill
charges
,
which
I
stand
bound
vnto
by
the
law
of
the
Prince
:
and
in
troublesome
times
(
such
as
these
are
)
we
are
at
many
extraordinary
expences
.
May
not
these
be
reckened
for
my
almes
?
or
at
the
least
may
I
not
in
these
respects
ease
my selfe
by
being
something
more
sparing
that
other
way
?
ANSWER
.
Shall
the
same
euill
of
sinne
,
which
hath
had
a
strong
hand
to
pull
vpon
vs
all
the
euils
of
punishment
which
we
haue
bene
pressed
withall
,
be
any
fit
way
or
meanes
to
remoue
them
away
from
vs
,
thinke
we
?
If
the
beginning
of
vnmercifulnesse
,
haue
in
a
great
parte
,
brought
in
the
charges
of
warres
,
and
the
sharpnesse
of
dearth
and
scarcitie
among
vs
:
shall
the
continuance
and
hardening
of
our
harts
therin
,
against
the
corrections
of
God
,
remoue
them
awaie
.
It
can
not
be
.
And
as
touching
ordinarie
charges
,
imposed
by
course
of
lawe
in
ciuill
respects
,
they
are
plentifullie
recompenced
by
the
benefit
of
lawe
,
and
by
the
gratious
protection
of
the
Prince
,
whose
lawe
it
is
.
Nowe
,
seeing
these
charges
(
as
is
said
)
are
so
imposed
by
ciuill
authoritie
,
that
they
cannot
be
auoided
,
no
not
of
him
that
is
vnwilling
to
yeeld
them
;
there
is
herein
no
praise
or
practise
of
beneficence
at
all
.
Onelie
willing
freehearted
and
mercifull
dealing
,
whether
by
or
without
prescript
of
humane
lawe
,
such
as
is
yeelded
for
the
Lordes
cause
,
hath
praise
in
the
church
,
and
is
trulie
commendable
in
the
sight
of
God
.
OBIECTION
.
2.
Neither
can
I
here
forget
,
that
there
is
euer
and
anone
much
to
doo
about
contributions
toward
the
Church
,
for
the
maintenance
of
the
ministery
,
for
bread
and
wine
for
the
Communion
,
for
reparations
of
the
building
,
and
of
the
glasse
windowes
,
and
that
all
things
may
be
made
decent
and
seemelie
.
God
is
a
Spirit
,
and
he
will
be
worshipped
in
Spirit
.
What
needeth
so
much
to
doo
about
outward
comelinesse
and
decencie
.
And
if
I
might
speake
what
I
thinke
(
saith
the
profane
couetous
man
)
why
should
Ministers
take
tithes
in
these
daies
,
which
,
they
say
,
are
the
daies
of
the
Gospel
,
seeing
the
Leuiticall
Priesthood
,
and
the
ceremonies
thereof
,
haue
bene
abolished
euer
since
the
death
and
passion
of
Christ
,
as
they
themselues
affirme
?
Did
not
the
Apostle
Paul
also
worke
with
his
handes
to
get
his
owne
liuing
?
Why
then
should
not
our
Ministers
doo
so
,
to
ease
the
charges
of
the
people
.
For
my
owne
parte
also
,
I
can
take
as
much
edifiing
by
a
reading
Minister
,
who
will
be
content
to
compound
for
a
small
stipend
,
as
I
can
by
him
that
preacheth
euerie
Sabbath
day
.
And
therfore
I
thinke
the
greater
charges
of
mainteining
a
Preacher
,
may
well
enough
be
spared
.
ANSWER
.
It
cannot
be
,
doubtlesse
,
that
these
things
should
be
forgotten
of
those
,
that
haue
no
care
to
store
their
memorie
with
good
and
wholsome
instructions
.
For
want
whereof
,
wicked
and
vngodly
thoughts
and
deuises
are
very
rife
in
the
minds
of
couetous
and
profane
men
,
howsouer
shame
stoppeth
their
mouthes
,
that
they
do
not
at
all
times
vtter
&
vent
them
.
But
that
we
may
vouchsafe
them
an
answer
.
What
though
God
be
a
Spirit
,
and
requireth
no
curious
nor
ouer
chargeable
outward
pompe
,
or
superstitious
decking
to
his
spirituall
seruice
and
worship
?
Is
this
any
good
reason
,
why
all
things
should
not
be
decently
ordered
and
disposed
?
Or
rather
,
is
it
not
in
all
equitie
,
so
much
the
greater
reason
,
that
all
things
ought
to
be
disposed
in
so
much
the
more
comely
&
reuerend
maner
,
because
the
Lord
requireth
no
excessiue
cost
to
be
bestowed
this
way
?
It
can
by
no
colour
of
reason
be
denied
.
This
therefore
is
a
very
vnreasonable
and
malignant
obiection
.
And
for
the
same
cause
also
it
is
the
lesse
to
be
maruelled
at
,
though
this
kind
of
men
grudge
at
the
Minister
of
the
Gospell
his
allowance
and
maintenance
,
when
they
cannot
willingly
afford
God
him selfe
a
comely
place
for
the
exercise
of
his
diuine
worship
;
nor
themselues
a
small
quantitie
of
bread
and
wine
,
a
fewe
times
in
the
yeare
,
for
their
speciall
comfort
and
spirituall
nourishment
of
their
soules
.
As
touching
tithes
by
ciuill
authoritie
alloted
for
the
maintenance
of
the
Ministers
of
the
Gospel
,
it
is
a
mere
cauil
to
preiudice
them
vnder
the
name
of
Leuitical
ceremonies
.
For
there
was
tithing
before
there
was
any
tribe
of
Leui
,
yea
before
Leui
the
father
of
the
Leuits
was
borne
;
&
therfore
also
is
it
written
of
Leui
,
Heb.
7.9.10
.
that
while
he
was
yet
in
the
loines
of
his
father
Abraham
,
he
paid
tithes
in
Abraham
when
Melchi-sedec
met
him
.
This
was
before
the
institution
of
the
priesthood
of
the
law
.
But
much
rather
may
the
iniquitie
of
this
cauill
appeare
,
in
so
much
as
tithes
are
not
not
now
either
required
or
paid
of
any
of
sound
iudgment
,
in
any
ceremonious
or
figuratiue
respect
,
but
as
a
moral
dutie
to
the
maintenance
and
vpholding
of
Gods
diuine
worship
,
according
to
the
affirmatiue
part
of
the
second
commandement
of
the
first
Table
:
and
as
a
dutie
of
ciuill
honour
and
iustice
,
according
to
the
fift
and
eight
commandement
,
of
the
second
table
of
the
Law
.
So
that
(
to
speake
in
some
measure
of
proportion
)
as
(
touching
the
Lords
Sabbath
)
the
ceremonie
ceasing
(
whatsoeuer
might
be
so
accounted
in
the
Iewish
obseruation
of
it
)
and
therefore
also
the
day
being
changed
,
as
it
may
partly
be
thought
:
yet
the
morall
sanctification
of
the
Lords
day
,
comming
in
place
therof
,
doth
neuertheles
remaine
to
all
Christians
from
the
authoritie
of
the
fourth
commandement
:
so
in
like
manner
,
albeit
all
ceremonie
in
tithes
and
tithing
is
long
since
ceased
,
yet
in
regard
of
the
morall
vse
of
them
,
they
may
and
ought
without
all
scruple
or
preiudice
to
the
Gospell
,
be
retained
still
as
necessarie
to
the
vpholding
of
the
publike
practise
of
Gods
diuine
worship
,
and
for
the
maintenance
of
the
publike
Ministers
thereof
from
the
ground
&
warrant
of
the
same
moral
Law
of
the
most
high
and
soueraigne
Lord
our
God
.
At
the
least
vntill
the
souereigne
Prince
,
to
whom
,
next
vnder
God
,
the
care
of
maintaining
and
furthering
the
diuine
worship
of
God
,
doth
by
Gods
owne
ordinance
chiefly
belong
,
shall
determine
as
generall
and
commodious
,
as
equall
and
bounteous
a
course
,
to
the
same
most
holy
vse
some
other
way
.
The
which
,
as
it
is
not
lightly
supposed
of
many
wise
men
would
hardly
be
so
happily
found
out
,
and
so
generallie
agreed
vpon
.
And
nowe
further
also
,
howe
vnreasonable
a
thing
is
it
I
pray
ye
,
for
anie
to
vrge
the
Apostle
Paules
example
,
in
that
he
wrought
with
his
hands
for
his
liuing
,
(
as
though
that
should
be
a
lawe
for
all
Ministers
of
the
word
so
to
do
)
seeing
the
other
Apostles
did
not
so
:
neither
doth
Paul
himselfe
presse
any
after
his
example
,
vnles
vpon
verie
speciall
and
extraordinarie
occasion
,
like
to
those
he
met
withall
,
specially
at
Corinthus
:
2.
Cor.
11.7.8.9.10.11.12
.
&c.
Naie
rather
,
he
respecting
an
ordinarie
course
,
according
to
the
ordinance
and
will
of
God
,
doth
in
verie
Christian
and
prudent
circumspection
,
preuent
and
meete
with
the
same
vnkind
obiection
of
this
kind
of
people
,
as
we
see
plainely
,
1.
Cor.
chap.
9
,
and.
1.
Tim.
5.17.18
.
as
hath
bene
rehearsed
in
the
2.
Chap.
of
this
our
Treatise
.
It
is
nothing
materiall
therefore
,
what
profane
and
corrupt
minded
men
thinke
or
speake
;
seeing
they
knowe
not
,
neither
greatly
regard
,
what
they
either
deny
or
affirme
,
but
onely
as
may
serue
their
owne
vngodly
turne
.
Blessed
be
our
God
,
that
such
priuate
worldly
and
wicked
speaches
,
be
rebuked
and
repressed
by
good
,
holy
,
and
publike
lawes
,
both
of
God
and
of
our
Christian
Princesse
.
Neither
is
it
finally
to
be
wondered
at
,
though
this
sort
of
profane
and
couetous
minded
men
,
doe
thinke
themselues
as
much
edified
with
reading
as
with
preaching
of
the
word
of
God
:
seeing
they
haue
no
true
tast
or
iudgement
,
what
sounde
edification
in
the
knowlege
and
faith
of
the
Gospell
doth
meane
,
neither
are
at
all
edified
by
eyther
of
them
both
.
Let
them
therefore
,
ignorantly
both
thinke
and
speake
according
to
the
erronious
and
deceiueable
opinion
of
their
owne
mind
:
Wisedome
(
as
our
Sauior
Christ
afirmeth
)
shall
be
iustified
of
all
her
children
.
The
last
obiection
,
which
endeth
in
wilfulnes
&
obstinacy
,
which
is
a
meet
conclusion
for
so
euill
premises
.
To
conclude
(
saith
the
couetous
and
vnmercifull
man
)
if
all
that
I
haue
said
,
&
much
more
which
I
could
alledg
(
though
I
will
not
trouble
my selfe
to
vtter
it
now
)
will
not
serue
for
excuse
;
but
I
must
still
be
called
vpon
on
euery
side
,
to
paie
to
paie
,
to
giue
and
to
giue
,
and
neuer
to
be
at
an
end
;
I
will
surely
f●●our
my selfe
:
for
I
will
breake
vp
house
,
and
go
soiourne
somewhere
,
to
auoide
these
vncessant
charges
,
and
to
liue
mor●●t
●eartes
case
,
that
I
may
eate
and
drinke
and
be
merrie
with
my
friendes
.
ANSWER
.
O
vaine
self-loue
,
ô
wicked
conclusion
(
I
speak
of
those
,
who
with
such
a
minde
as
hath
bene
nowe
expressed
,
and
not
vpon
anie
other
more
iust
&
reasonable
ocasions
then
these
be
,
do
breake
vp
house
)
what
shalt
thou
gaine
of
all
this
thy
sauing
in
the
end
?
Thou
maiest
peraduenture
saue
earthly
expences
,
but
thou
takest
the
most
prodigall
course
that
may
be
to
loose
thy
soule
.
God
will
iudge
thee
from
thine
owne
mouth
.
Is
thy
neede
so
vrgent
manie
waies
,
and
wilt
thou
faile
both
God
,
&
his
Church
,
and
the
poore
of
his
flocke
all
at
once
,
and
that
in
time
of
speciall
neede
.
Nay
rather
,
if
thou
be
not
too
much
in
decay
,
but
art
in
anie
measure
able
to
keepe
open
thy
doores
,
thou
art
so
much
the
more
bound
to
keepe
house
:
vnles
happilie
thou
seest
thou
maiest
be
more
beneficiall
otherwise
.
If
thou
doest
not
thus
,
by
how
much
thou
increasest
in
vnmercifulnesse
by
so
much
shalt
thou
finde
thy
iudgement
to
be
more
mercilesse
,
whensoeuer
God
shal
call
thee
to
giue
account
of
thy
Stewardship
.
Thou
professest
to
seeke
thy
ease
,
and
to
eate
and
drinke
,
and
to
bee
merrie
,
as
thy
couetous
and
vnmercifull
brother
did
in
the
parable
of
the
Gospell
,
who
suddenlie
was
taken
away
from
all
his
riches
and
pleasure
.
Luke
ch.
12.
Wherfore
maiest
thou
not
iustly
feare
to
haue
the
like
portion
with
him
?
As
also
with
thy
other
voluptuous
brother
,
Luke
ch.
16.
whose
soule
forthwith
after
his
death
was
throwne
downe
into
the
endlesse
,
easelesse
,
and
remedilesse
torment
of
Hel
?
Thus
much
,
for
answer
to
these
profane
,
worldlie
,
and
malignant
obiections
against
Christian
liberalitie
and
mercifull
beneficence
.
For
I
will
not
loose
time
,
in
standing
anie
longer
about
anie
thing
which
might
be
further
alleaged
to
so
euill
and
vngodlie
a
purpose
.
By
that
which
hath
beene
answered
,
it
may
sufficientlie
be
discerned
,
how
vaine
and
friuolous
all
other
excuses
or
defences
are
.
Onelie
this
will
I
say
,
that
by
howe
much
flesh
and
blood
is
more
inuentiue
to
finde
out
pretensed
excuses
,
and
the
Deuill
also
more
readie
to
prompt
and
helpe
forward
the
same
:
by
so
much
we
may
vpon
good
ground
more
boldlie
affirme
and
determine
,
that
Christian
and
mercifull
beneficence
is
a
speciall
dutie
of
godlines
,
which
the
Lord
our
God
taketh
singular
delight
in
;
&
which
he
wil
vndoubtedlie
blesse
,
to
the
incomparable
aduantage
of
all
that
will
settle
their
heartes
to
continue
in
the
wise
,
discreete
,
and
dutifull
practise
thereof
.
Hetherto
therefore
,
of
the
first
part
of
our
Treatis●
,
concerning
Christian
Giuing
:
the
second
part
followeth
,
which
is
of
the
christian
receiuing
of
that
which
is
so
Christianlie
giuen
.
of
the
Treatise
.
CHAP.
I.
What
Receiuing
is
.
IN
so
much
as
it
the
commandement
of
God
,
that
such
whom
hee
hath
made
better
able
than
others
,
shuld
giue
vnto
those
,
which
stand
in
need
:
and
to
the
same
purpose
hath
incouraged
them
by
many
gratious
and
bountifull
promises
so
to
doe
:
it
followeth
that
it
is
likewise
the
good
will
and
pleasure
of
God
,
that
such
as
stand
in
need
,
should
neither
refuse
to
bewray
&
acknowledge
their
want
,
nor
make
any
nicenesse
,
scruple
or
doubt
to
receiue
the
liberalitie
of
the
good
and
beneficial
seruants
of
the
Lord
.
Onely
it
is
required
,
that
as
the
giuing
must
be
in
such
Christian
maner
as
God
prescribeth
in
his
holy
word
,
as
hath
already
bene
layd
forth
,
so
the
Receiuing
must
likewise
be
such
a
kind
of
Receiuing
as
God
alloweth
of
;
the
which
we
are
henceforth
to
gather
out
of
the
same
his
most
holy
word
.
Let
vs
therefore
,
search
out
so
well
as
God
shall
vouchsafe
to
giue
vs
grace
,
what
maner
of
Receiuing
that
must
be
.
Receiuing
therfore
(
in
such
sence
as
we
are
here
to
speak
of
it
)
is
a
sober
,
reuerend
,
and
thankefull
accepting
of
that
which
is
Christianly
giuen
,
with
a
mind
to
imploy
it
conscionably
,
and
in
the
feare
of
God
,
to
the
same
ends
,
whereunto
it
was
of
the
Christian
and
godly
benefactor
intended
and
giuen
.
This
doth
generally
and
briefly
comprehend
all
whatsoeuer
is
further
to
be
opened
,
concerning
the
particular
vertues
which
are
necessarily
to
concurre
and
meete
together
in
the
Christian
heart
,
to
the
right
maner
of
receiuing
a
benefite
.
Of
these
vertues
therefore
,
and
of
the
contrarie
vices
to
be
auoyded
in
receiuing
of
benefites
,
let
vs
now
more
particularly
inquire
by
a
declaration
of
the
parts
of
the
former
description
.
And
so
come
we
to
the
second
Chapter
of
this
latter
part
of
our
Treatise
.
CHAP.
II.
Of
the
Vertues
required
to
the
right
maner
of
Receiuing
Christian
Beneficence
,
and
of
the
contrary
vices
therein
to
be
shunned
.
So
many
vertues
and
graces
being
required
,
to
the
right
maner
of
giuing
a
Gift
,
as
we
haue
seene
in
the
former
part
of
this
booke
:
yea
,
though
the
gift
be
giuen
of
the
richest
and
most
honourable
,
to
the
poorest
and
basest
of
the
seruantes
of
God
:
it
cannot
be
imagined
by
any
light
of
reason
,
but
the
gift
being
so
to
be
qualified
:
the
receiuing
must
of
dutie
be
answerable
,
that
is
,
To
this
purpose
therefore
,
let
vs
,
I
beseech
you
,
consider
first
of
all
,
more
fully
of
that
which
standeth
in
the
first
place
,
and
as
it
were
in
the
forefront
,
of
the
right
maner
of
receiuing
a
Christian
gift
:
namely
,
that
it
must
be
a
modest
and
sober
receiuing
.
Whereby
euen
in
the
first
onset
,
not
onely
all
flatterie
and
counterfeiting
of
pouertie
,
for
the
procuring
of
gifts
,
is
preuented
;
but
also
,
euen
the
verie
roote
hereof
,
which
is
a
couetous
,
or
greedy
and
lingering
desire
after
a
gift
is
plucked
vp
.
Both
which
are
very
seruile
vices
,
vtterly
vnbeseeming
that
holy
freedome
and
libertie
of
mind
,
which
the
poorest
of
Gods
seruants
,
and
chiefly
the
ministers
of
the
Gospell
,
ought
to
retaine
in
this
behalfe
.
And
hereof
we
haue
the
Apostle
of
our
Sauior
Christ
and
other
of
his
seruants
set
forth
vnto
vs
,
for
most
worthy
patternes
and
examples
.
And
namely
Saint
Paule
,
together
with
Siluanus
and
Timotheus
:
as
we
reade
1
Thes.
chap.
2.5
.
where
the
Apostle
thus
writeth
,
We
did
neuer
vse
flattering
words
,
as
ye
know
,
nor
coloured
couetousnesse
,
God
is
record
,
And
againe
,
2.
Cor.
2.17
.
We
are
not
as
many
,
which
make
merchandise
of
the
word
of
God
:
but
as
of
sincerity
,
but
as
of
God
in
the
sight
of
God
speake
we
in
Christ
.
And
more
particularly
concerning
himself
,
he
solemnly
protesteth
before
the
Elders
of
the
Church
of
Ephesus
,
&
other
Christians
:
Act.
20.33.34.35
.
in
the
words
following
:
I
haue
coueted
no
mans
siluer
(
saith
he
)
nor
gold
,
nor
apparell
:
yea
,
ye
knowe
that
these
hands
haue
ministred
to
my
necessities
,
and
to
them
that
were
with
me
.
And
he
addeth
further
for
the
instruction
of
others
I
haue
shewed
you
all
things
,
how
that
so
labouring
,
ye
ought
to
support
the
weake
,
and
to
remember
the
words
of
the
Lord
Iesus
,
how
that
he
sayd
,
It
is
a
blessed
thing
to
giue
,
rather
then
to
receiue
.
In
the
which
words
,
beside
the
example
of
the
Apostle
,
worthy
all
imitation
of
euery
seruant
of
God
,
vpon
like
occasion
,
so
farre
as
they
may
attaine
vnto
:
we
haue
furthermore
two
notable
reasons
to
disswade
couetousnesse
,
and
euery
euill
fruit
thereof
.
First
,
because
euery
one
standeth
by
generall
bond
of
Christian
dutie
,
streightly
bound
to
support
the
weake
,
and
therfore
not
to
be
aboue
measure
chargeable
:
secondly
,
because
(
as
our
Sauiour
Christ
hath
affirmed
)
it
is
a
more
blessed
thing
to
giue
then
to
receiue
:
and
therefore
consequently
,
that
euery
Christian
ought
to
be
more
desirous
in
his
hart
,
and
accordingly
,
more
prouident
and
diligent
in
the
ordering
of
all
his
affaires
,
that
he
may
rather
be
able
to
giue
to
others
,
then
to
stand
in
need
to
receiue
reliefe
himselfe
.
Not
that
any
through
pride
and
haughtinesse
of
mind
,
or
of
any
other
nice
or
scrupulous
conceit
,
should
disdaine
or
make
ouer
much
deintie
to
take
a
gift
in
time
of
his
need
,
as
was
touched
in
the
beginning
:
for
euen
our
Sauiour
Christ
himself
receiued
and
accepted
earthly
benefites
at
the
hands
of
his
disciples
,
who
receiued
more
excellent
gifts
,
euen
spirituall
graces
,
and
the
most
rich
gift
of
eternall
life
and
glorie
from
him
:
And
besides
,
he
that
is
not
an
humble
man
,
can
neither
be
trulie
thankfull
to
God
,
nor
yet
to
man
.
The
meaning
therfore
of
our
Sauior
Christ
,
as
also
of
his
Apostle
Paul
,
guided
by
his
Spirit
,
was
no
doubt
,
that
no
man
through
sluggishnes
and
desire
of
ease
,
or
through
couetousnesse
in
seeking
to
inrich
himselfe
,
should
growe
ouerburthensome
,
and
so
discourage
weak
Christians
from
continuing
in
the
fellowship
of
the
Gospell
,
if
by
reason
of
any
excessiue
charge
of
contributions
,
speciallie
in
such
times
,
wherin
the
Churches
are
impouerished
by
affliction
and
persecution
.
Behold
therefore
,
how
it
is
a
blessed
thing
to
giue
rather
then
to
receiue
:
that
is
to
say
,
to
be
diligent
Bees
,
euerie
one
in
his
vocation
and
calling
;
rather
then
idle
and
deuouring
drones
:
to
comfort
and
refresh
the
heartes
of
others
,
rather
then
to
seeke
to
satisfie
our
owne
vnsatiable
desires
:
to
be
rich
to
Godward
,
in
the
good
works
of
mercy
which
he
requireth
and
will
plentifullie
rewarde
;
rather
then
to
heape
vp
a
superfluous
masse
of
riches
to
our selues
,
to
the
impouerishing
,
or
rather
to
the
vtter
destruction
of
our
soules
:
finallie
,
by
doing
good
to
others
,
to
gather
people
vnto
God
;
rather
then
by
beeing
ouercheargable
on
the
one
hand
,
or
by
withholding
beneficence
on
the
other
hand
,
if
we
be
able
to
giue
,
to
discourage
and
scatter
the
flock
,
to
the
decaie
of
the
publike
profession
of
the
religion
and
worship
of
God
,
and
to
the
hazard
of
manie
soules
,
that
might
stumble
and
fall
hereby
.
Moreouer
,
as
it
is
said
of
the
borrower
,
so
may
we
say
of
him
that
hunteth
after
gifts
,
that
he
is
a
seruant
,
yea
,
seruily
minded
toward
him
that
giueth
.
Such
a
one
is
not
his
owne
man
,
as
we
may
say
,
much
lesse
is
he
fit
to
be
a
free
seruant
of
the
Lord
.
He
is
in
the
high
way
to
grow
quickly
a
flatterer
,
&
a
man
pleaser
,
to
proue
an
hypocrit
,
rather
then
a
sincere
&
true
professor
.
But
let
vs
returne
to
the
excellent
example
of
the
Apostle
Paule
,
who
in
that
he
writeth
to
the
Philip.
chap.
4.10
.
&c.
is
likewise
a
notable
president
vnto
vs
,
how
we
ought
to
keepe
our
mindes
sober
and
free
,
against
the
inordinate
and
couetous
desire
of
gifts
.
He
reioyced
indeed
,
and
singularlie
commended
the
Christians
of
Philippi
,
in
so
much
as
they
had
a
singular
care
in
communicating
with
him
(
as
he
there
writeth
)
in
the
matter
of
giuing
and
Receiuing
neuertheles
,
he
reioiced
not
so
much
,
for
the
supplie
of
his
owne
wantes
,
as
to
enioy
the
precious
fruit
of
their
faith
and
loue
,
and
to
thinke
of
that
most
excellent
fruit
,
which
was
redounding
to
them
,
from
the
Lord
againe
.
For
(
saith
he
as
touching
himselfe
)
I
haue
learned
in
what
estate
soeuer
I
am
,
to
be
therewith
content
.
I
can
be
abased
and
I
can
abound
:
euery
where
in
all
things
I
am
instructed
both
to
be
full
,
and
to
be
hungry
:
and
to
abound
,
and
to
haue
want
I
am
able
to
do
all
things
through
the
help
of
hCrist
,
who
strengtheneth
me
.
Notwithstanding
(
as
he
further
addeth
)
ye
haue
well
done
,
that
ye
did
communicate
to
mine
affliction
,
&c.
Not
that
I
desire
a
gift
but
I
desire
the
fruit
which
may
further
your
reckening
,
&c.
And
againe
,
1.
Cor.
9.15
.
though
he
mightily
presseth
the
equitie
and
moralitie
of
ordinary
prouision
and
allowance
for
the
Ministers
of
the
Gospel
,
at
the
charge
of
the
people
,
yet
he
professeth
,
in
regard
of
his
extraordinarie
calling
of
Apostleship
,
&
because
of
certaine
extraordinary
occasions
in
respect
of
certaine
false
Apostles
,
that
he
vsed
none
of
those
things
,
neither
wrote
,
that
it
should
be
so
done
to
him
.
Thus
then
,
if
we
lay
all
these
things
together
,
we
may
euidently
perceiue
,
both
from
the
example
of
the
Apostle
Paule
,
and
of
other
the
seruants
of
God
:
as
also
from
those
weighty
reasons
,
wherewith
he
hath
instructed
vs
,
how
soberly
the
minds
,
specially
of
ministers
of
the
Gospel
,
as
was
sayd
,
ought
to
bee
prepared
and
affected
,
touched
the
receiuing
of
a
gift
.
According
to
that
which
is
expresly
required
in
euery
one
,
that
is
to
be
accounted
meete
to
be
a
minister
of
the
word
,
that
he
be
not
desirous
of
filthy
lucre
.
Nor
haue
his
affection
set
vpon
siluer
.
1.
Tim.
3.3
.
and
Tit.
1.7
.
Read
also
Ier.
5.30.31
.
And
verily
,
if
we
do
not
looke
diligently
to
our
hearts
,
that
they
besober
,
yea
verie
warie
and
circumspect
this
waie
;
both
ministers
of
the
word
,
and
also
all
other
,
are
not
onlie
in
great
danger
to
falt
in
the
receiuing
of
the
holy
beneficence
and
liberalitie
of
the
good
seruantes
of
God
,
which
they
giue
to
a
right
and
,
euen
to
incourage
vs
to
walke
on
chearfullie
in
the
waies
of
the
Lord
:
but
we
shal
be
in
danger
,
to
offend
much
more
grieuoslie
,
in
accepting
and
entertaining
the
giftes
of
such
,
at
whose
handes
we
ought
not
at
all
to
receiue
them
:
either
because
they
giue
them
with
a
profane
and
corrupt
minde
,
desirous
therby
to
binde
vs
to
vnlawfull
gratifications
;
or
else
,
for
that
other
weightie
circumstances
,
may
make
it
altogether
in
expedient
,
to
admit
of
anie
gift
from
them
:
As
for
example
;
for
want
of
this
grace
,
Gehazi
tooke
giftes
of
Naaman
the
Syrian
,
notwithstanding
his
Master
the
Prophet
Elisha
had
,
vpon
verie
holie
and
iust
considerations
,
refused
the
same
.
As
namely
to
the
end
he
might
the
rather
leaue
him
to
consider
the
free
grace
and
mercie
of
God
,
in
that
greate
cure
,
which
was
so
miraculouslie
wrought
vpon
him
.
And
also
,
that
Elisha
might
thereby
approue
himselfe
to
the
conscience
of
that
noble
Syrian
,
that
he
was
a
true
Prophet
of
God
,
seeking
the
glorie
of
the
true
God
of
Israel
;
and
not
one
that
was
led
by
a
couetous
and
earthlie
affection
.
For
want
of
this
grace
,
as
also
because
he
loued
and
lingered
after
giftes
(
which
the
Apostle
Peter
calleth
the
wages
of
vnrighteousnes
)
Balaam
that
couetous
Prophet
,
was
willing
,
as
a
hireling
,
to
haue
serued
king
Balaaks
malitious
desire
,
that
he
should
curse
and
practise
his
s●rcerie
against
the
people
of
God
,
had
not
the
Lord
himselfe
,
against
the
will
of
Balaams
false
&
deceitfull
heart
,
restrained
him
,
and
feared
him
from
it
.
For
the
want
of
this
garce
,
and
likewise
for
the
loue
of
the
same
vnrighteous
wages
,
Iudas
first
played
the
thiefe
,
yea
euen
of
that
holie
beneficence
which
was
giuen
to
the
most
holie
vse
that
might
be
;
to
wit
for
the
maintenance
of
our
Sauior
Christ
in
such
seemlie
maner
,
as
was
meet
for
the
son
of
God
,
in
the
daies
of
his
humiliation
.
Iohn
12.6
.
&
shortly
after
he
betrayed
his
maister
the
same
our
Lord
&
Sauiour
Iesus
Christ
:
which
was
the
most
hainous
treason
that
euer
was
wrought
.
For
want
of
this
grace
,
the
Magistrate
is
easily
drawne
to
peruert
iustice
,
Exod.
28.21
.
and
Deut.
16
19.
Finally
,
couetousnes
and
desire
of
money
,
whether
by
gift
from
other
,
or
by
selfe
inordinate
practise
,
it
is
the
roote
of
all
euill
,
as
the
Apostle
Paule
teacheth
,
1.
Tim.
6.10
.
But
on
the
contrarie
,
the
Apostle
Peter
,
according
to
that
which
we
haue
seene
before
in
the
Apostle
Paul
,
being
armed
with
this
spirituall
sobriety
,
&
hauing
his
mind
set
on
heauenly
things
:
when
he
was
tempted
this
way
,
he
was
so
far
from
accepting
the
gift
which
Simon
the
magitian
(
one
of
like
disposition
to
Balaam
)
offered
vnto
him
,
that
he
defied
it
.
Thy
money
perish
with
thee
(
saith
Peter
)
because
thou
thinkest
the
gift
of
God
may
be
obtained
with
mony
.
Act.
8.20
.
Abraham
also
sheweth
a
right
noble
mind
in
freedome
this
way
.
Gen.
14.22.23
.
For
when
the
king
of
Sodom
would
haue
giuen
him
much
substance
,
of
that
which
hee
had
recouered
out
of
the
hands
of
those
foure
kings
whom
he
pursued
and
ouercame
;
he
vtterly
refused
,
saying
:
I
haue
lift
vp
mine
hand
vnto
the
Lord
,
the
most
high
God
possessour
of
heauen
&
earth
,
That
I
will
not
take
of
all
that
is
thine
,
so
much
as
a
thred
or
shoo-latchet
,
lest
thou
shouldest
say
,
I
haue
made
Abraham
rich
.
The
holy
Patriarch
had
care
,
that
God
might
haue
his
glorie
in
the
fulfilling
of
that
promise
of
blessing
,
which
he
had
made
vnto
him
,
without
any
helpe
from
the
heathen
among
whom
he
liued
.
Likewise
the
Prophete
Daniel
,
chap.
5.17
.
answereth
king
Belshazzar
,
who
promised
him
great
giftes
,
if
he
could
interpret
the
writing
that
appeared
vnto
him
:
Keepe
thy
rewards
to
thy selfe
(
saith
Daniel
)
and
giue
thy
giftes
to
another
.
Neuerthelesse
he
read
the
writing
,
and
shewed
the
interpretation
thereof
to
the
King
.
The
Prophet
Samuel
,
beeing
a
Iudge
in
Israel
,
may
worthily
be
a
notable
example
to
all
,
both
magistrates
in
ciuill
iustice
,
and
also
to
ministers
of
the
word
of
God
.
For
he
hauing
the
grace
we
speake
of
,
hath
obtained
this
testimonie
from
the
holy
Ghost
,
that
he
tooke
no
bribe
or
corrupting
gift
at
any
mans
hande
.
1.
Sam.
12.13
.
&c.
Behold
here
I
am
(
saith
Samuel
in
his
Apologie
,
or
in
way
of
renderring
vp
an
accounte
of
his
office
of
Iudge-shippe
)
beare
ye
record
of
me
before
the
Lord
,
and
before
his
annointed
.
Whose
oxe
haue
I
taken
?
or
whose
asse
haue
I
taken
?
or
whom
haue
I
done
wrong
vnto
?
or
whom
haue
I
hurt
?
or
of
whose
hand
haue
I
receiued
any
bribe
to
blinde
mine
eyes
therewith
?
and
I
will
restore
it
you
.
Then
they
sayde
thou
hast
done
vs
no
wrong
,
neyther
hast
thou
hurte
vs
,
neyther
hast
thou
taken
ought
of
anie
mans
hande
.
And
he
saide
,
the
Lord
is
witnesse
against
yee
,
and
his
annointed
is
witnes
this
daie
(
he
speaketh
of
Saul
,
whom
the
people
had
made
king
ouer
them
)
that
ye
haue
found
nought
in
my
hands
&
they
answered
,
he
is
w●nes
.
But
why
,
may
some
say
,
is
Samuel
thus
earnest
in
his
owne
defence
?
verily
not
in
desire
of
any
prayse
to
himselfe
,
but
that
he
might
cause
it
to
be
esteemed
a
matter
of
great
respect
that
the
publike
Magistrate
should
b●
〈◊〉
himselfe
〈…〉
corruptly
in
the
discharge
of
his
duty
before
the
Lord
,
and
towarde
his
people
:
as
also
that
he
might
let
the
people
see
their
sinne
,
in
casting
off
him
from
the
rule
and
gouernement
of
them
,
without
cause
on
his
part
yea
contrarie
to
that
vprightnesse
and
fidelitie
which
he
had
vse
●●oward
them
as
appeareth
in
the
fa●●●
.
1●●h●●
q.
18.
19.
And
according
to
that
which
God
himselfe
〈◊〉
spoken
before
ch.
8.7
.
They
haue
not
cast
thee
away
,
but
they
haue
cast
me
away
,
that
I
should
not
reigne
ouer
them
.
Thus
therefore
,
Samuel
resigned
his
office
of
Iudge-shippe
,
though
he
●●●●seth
not
to
be
a
Prophet
to
the
people
.
For
for
it
followeth
vpon
the
request
which
the
people
make
,
that
he
would
pray
for
them
:
ch.
12.
verse
.
23.
God
forbid
that
I
should
sinne
against
the
Lord
,
and
cease
praying
for
you
,
but
I
will
shew
you
the
good
and
right
way
.
The
like
protestation
vseth
Moses
Num.
ch.
16.15
.
I
haue
not
taken
(
saith
Moses
to
the
Lord
)
so
much
as
an
asse
from
them
:
neither
haue
I
hurt
any
of
them
.
Hetherto
of
the
first
grace
,
necessarie
concerning
the
receiuing
of
a
gift
.
From
whence
easilie
may
it
appeare
,
that
the
generall
exhortation
of
the
Apostle
,
is
to
great
purpose
.
Heb.
13.5.6
.
in
that
he
thus
writeth
to
all
Christans
.
Let
your
conuersation
be
without
couetousnes
,
and
be
ye
content
with
those
thinges
which
ye
haue
:
for
he
(
that
is
God
)
hath
said
,
I
will
not
leaue
thee
neither
forsake
thee
.
So
that
we
may
boldly
say
,
the
Lord
is
my
helper
,
neither
will
I
feare
what
man
can
doe
vnto
me
.
Of
like
sorte
is
the
counsell
of
King
Salomon
Prou.
23.6
.
Eate
thou
not
the
bread
of
him
that
hath
an
euill
eye
.
And
the
prayer
of
King
Dauid
his
father
.
Psal.
141.
Let
me
not
eate
of
the
delicates
of
the
wicked
:
&c.
The
next
grace
and
vertue
,
requisite
to
the
Christan
receiuing
of
such
giftes
and
benefites
,
as
may
lawfully
&
expediently
be
receiued
,
for
necessarie
reliefe
and
comfort
;
it
is
Reuerence
.
For
they
must
be
receiued
,
not
simple
as
from
men
;
but
with
a
reuerent
regard
of
Gods
spiciall
goodnes
,
in
mouing
the
heartes
of
his
good
seruantes
and
deare
children
,
by
his
holy
spirit
,
to
haue
so
louing
and
tender
a
care
ouer
vs
.
Yea
,
it
is
the
part
of
all
such
as
are
succoured
this
way
,
so
to
consider
of
Gods
owne
goodnes
herein
;
that
they
may
humblie
acknowledge
themselues
,
vnworthy
of
so
greate
a
grace
and
fauour
:
according
to
the
example
of
Iaakob
.
Gen.
32.10
.
who
saith
vnto
God
,
I
am
lesse
then
any
of
thy
benefites
.
And
as
King
Dauid
saith
.
2.
Sam.
7.18
.
Who
am
I
ô
Lord
God
,
and
what
is
my
house
that
thou
hast
brought
me
hetherto
?
&c.
Such
humility
(
I
say
)
ought
to
be
in
those
,
that
are
succoured
by
the
honorable
instrumentes
of
Gods
bounteous
goodnes
and
mercie
.
It
is
verilie
(
specially
in
times
of
great
distresse
)
no
lesse
to
be
esteemed
,
then
if
God
should
cause
the
cloudes
of
heauen
to
raine
downe
Manna
,
as
he
did
for
the
reliefe
of
the
Israelites
:
according
to
that
comparison
which
the
Apostle
Paul
maketh
in
the
same
respect
,
Honour
thy
father
and
thy
mother
.
&c.
And
thus
,
we
haue
a
good
occasion
,
after
this
mention
of
honour
to
proceed
to
speake
in
the
third
place
,
of
thankfulnesse
:
seeing
this
(
beeing
the
third
grace
requisite
to
to
the
Christian
receiuing
of
giftes
)
is
also
a
fruite
of
that
honourable
&
reuerend
account
,
which
ought
to
be
made
of
all
good
and
beneficiall
Patrons
and
friends
.
Of
the
which
dutie
,
it
behoueth
euery
one
(
whom
it
concerneth
)
to
be
the
more
carefull
,
because
it
is
the
preseruatiue
,
or
rather
a
certaine
seed
for
multiplication
of
benefites
.
For
to
such
as
shall
be
found
truly
thankfull
,
and
walke
in
good
dutie
,
the
Lord
will
continue
the
beneficence
of
his
seruantes
,
yea
he
will
amplifie
and
inlarge
them
,
so
farre
as
he
knoweth
to
be
meete
and
expedient
for
any
of
his
obedient
children
.
But
it
may
be
here
obiected
,
that
we
must
on
all
hands
,
giue
all
our
thanks
vnto
God
,
seeing
all
good
things
come
of
his
bountie
alone
;
and
he
requireth
it
also
,
as
a
spiciall
dutie
of
his
worship
,
saying
as
we
read
in
the
50.
Psal.
Offer
ye
prayse
vnto
God
.
And
againe
in
the
same
Psalm
.
He
that
offereth
praise
glorifieth
me
.
It
is
true
;
no
man
may
deny
it
.
God
onely
,
is
to
bee
thanked
and
praysed
with
religions
&
diuine
praise
,
My
soule
praise
thou
the
Lord
,
and
all
that
is
within
me
praise
his
holy
name
.
My
soule
prayse
thou
the
Lord
,
and
forget
not
all
his
benefits
&c.
And
Ps.
146.2
.
I
will
prayse
the
Lord
during
my
life
:
as
long
as
I
haue
any
being
,
I
will
sing
vnto
my
God
.
Whereof
,
the
reason
is
most
iust
and
euident
,
insomuch
,
as
all
doth
altogether
and
alone
proceed
from
his
most
bounteous
hand
,
whatsoeuer
any
either
high
or
low
,
doth
enioy
.
Neuerthelesse
,
this
also
is
sure
and
certaine
,
that
it
is
well
pleasing
vnto
him
,
to
be
honoured
in
the
meanes
,
yea
to
haue
the
meanes
ciuilly
honoured
which
he
himselfe
honoureth
first
,
that
is
,
doth
giue
them
the
honour
,
to
be
his
holy
instruments
for
his
peoples
benefite
.
Thus
,
1.
Kings
.
8.66
.
it
is
not
recorded
in
vaine
,
that
the
people
thanked
,
or
blessed
K.
Salomon
,
for
his
princely
bountie
in
the
sacrifices
&
offerings
which
he
offered
at
the
dedication
of
the
holy
Temple
,
and
for
that
he
also
at
his
charge
royally
feasted
them
.
And
Lament.
4.20
.
The
Prophet
Ieremie
teacheth
the
Church
of
God
,
to
account
of
Iosiah
their
good
King
,
to
haue
beene
the
breath
of
their
nostrelles
:
to
wit
,
the
comfortable
meanes
of
their
preseruation
and
defence
,
howsoeuer
to
speak
most
exactly
and
absolutely
,
God
is
the
alone
author
and
mainetainer
of
life
,
And
2.
King
.
13.14
.
Elisha
the
Prophet
of
God
is
called
the
chariot
and
horsemen
of
Israel
,
in
respect
of
the
mightie
force
of
his
prayer
,
although
to
speake
simplie
,
the
Lord
onely
is
the
munition
&
defence
of
his
people
.
But
that
we
may
further
perceiue
,
that
God
alloweth
a
certaine
honour
to
those
,
whom
he
aduanceth
to
be
his
speciall
instruments
,
for
the
benefit
and
blessing
of
others
:
let
vs
consider
a
litle
of
a
few
places
of
the
holy
Scripture
,
where
,
for
honours
sake
,
he
maketh
ioynt-mention
of
them
,
Israel
sawe
the
mightie
power
which
the
Lord
shewed
vpon
the
Egyptians
:
they
feared
the
Lord
,
and
beleeued
the
Lord
,
and
his
seruant
Moses
.
According
also
to
that
,
2.
Chron.
ch.
20
vers.
20.
Put
your
trust
in
the
Lord
your
God
(
saith
king
Iehoshaphat
)
and
ye
shall
be
assured
:
beleeue
his
Prophetes
and
ye
shall
prosper
.
And
likewise
1.
Sam.
12.18
.
when
the
Lord
at
the
prayer
of
Samuel
,
sent
a
fearefull
thunder
and
raine
;
all
the
people
are
said
to
feare
the
Lord
and
Samuel
exceedingly
.
In
like
maner
1.
Chron.
29.20
.
So
soone
as
Dauid
had
exhorted
all
the
congregation
,
after
their
offering
toward
the
building
of
the
Temple
,
to
blesse
the
Lord
their
God
:
it
is
sayd
:
that
all
the
congregation
blessed
the
Lord
God
of
their
fathers
,
&
that
inclining
their
heades
,
they
bowed
downe
themselues
to
the
Lord
and
the
king
.
Finally
,
Iudg.
7.20
.
The
souldiers
of
Gideon
crie
,
The
sword
of
the
Lord
,
and
of
Gideon
.
Not
that
it
was
the
sword
of
Gideon
,
in
euerie
respect
or
in
the
principall
respect
,
as
it
was
the
sword
of
the
Lord
.
Not
that
the
people
had
altogether
the
same
respect
,
in
their
bowing
themselues
to
God
and
to
king
Dauid
.
Not
that
they
feared
Samuel
,
as
they
feared
God
.
Not
that
they
beleeued
Moses
or
anie
of
the
Prophetes
,
as
they
beleeued
God
.
Finallie
,
not
that
the
people
thanked
or
blessed
king
Salomon
,
as
they
thanked
and
blessed
the
Lord
.
But
as
,
where
it
is
written
of
king
Hezekiah
and
his
Princes
,
that
when
they
beheld
Gods
bountifulnesse
,
in
that
prouision
which
the
people
yeelded
for
the
maintenance
of
Gods
worship
,
and
the
holie
ministers
thereof
,
by
bringnig
in
their
Tithes
and
offerings
,
they
did
in
the
beholding
the
heapes
of
prouision
,
Blesse
the
Lord
and
his
people
Israel
,
2.
Chron.
31.8
.
We
must
needs
vnderstand
by
their
blessing
of
the
Lord
,
that
they
praysed
him
;
and
by
their
blessing
of
the
people
,
that
they
did
not
so
much
commend
them
,
as
wish
all
peace
&
prosperitie
from
the
Lord
vnto
them
.
The
like
are
we
to
do
touching
the
peoples
blessing
of
God
,
and
blessing
or
thanking
of
their
king
.
They
blesse
God
with
praises
:
they
commend
their
king
by
their
pra●er
to
God
for
him
.
And
so
the
sword
is
Gideons
,
as
the
Lords
Captaine
;
but
it
is
the
Lords
owne
sword
alone
,
as
he
is
the
Lord
of
all
Hosts
,
and
the
great
Commander
and
Generall
of
the
field
.
The
people
feared
Samuel
,
in
a
reuerend
acknowledging
of
him
to
be
a
true
P●ophet
of
God
:
but
they
feared
God
,
as
wel
perceiuing
,
that
he
had
a
souereigne
power
ouer
them
either
to
saue
or
to
destroy
.
Likewise
they
beleeued
Moses
&
the
rest
of
the
Prophets
,
as
the
faithfull
messengers
of
the
word
and
will
of
God
:
but
they
beleeue
God
,
as
the
only
author
and
performer
of
that
truth
,
which
they
in
the
name
,
and
at
the
commandement
of
God
,
published
and
preached
vnto
them
.
This
difference
&
distinction
must
we
carefully
and
religiously
obserue
in
all
things
,
lest
giuing
vnto
men
,
that
which
belongeth
to
them
,
we
defraud
God
of
that
which
is
his
due
:
and
specially
in
this
dutie
of
praise
and
thankesgiuing
.
To
this
purpose
therefore
;
in
so
much
as
it
is
an
vsuall
speach
of
manie
,
to
saie
to
their
benefactors
,
I
thanke
God
and
you
:
left
anie
should
stumble
,
for
want
of
iudgement
to
discerne
the
difference
,
betwixt
thankefulnesse
to
God
and
thankefulnes
to
men
;
that
is
to
say
,
betwixt
humane
or
ciuill
,
and
religious
or
diuine
thankes
,
as
we
may
call
them
:
let
vs
helpe
as
well
as
wee
can
,
to
leade
such
as
want
direction
,
as
it
were
by
the
hande
,
that
they
may
knowe
some
thing
the
better
,
how
to
distinguish
the
one
from
the
other
.
This
difference
is
to
bee
considered
,
partlie
from
the
differing
definition
or
nature
of
either
kinde
of
thankfulnesse
;
and
partlie
from
the
differing
fruites
,
which
according
to
their
seuerall
kindes
,
doo
spring
vp
and
growe
from
them
.
Vpon
these
points
therfore
let
vs
here
pause
a
while
.
The
differing
nature
of
thankefulnesse
,
is
brieflie
this
;
that
,
Thankefulnes
to
God
is
a
most
reuerend
,
hearty
and
chearfull
acknowledgment
of
the
benefit
receiued
,
to
the
glorie
and
praise
of
God
,
as
to
the
chiefe
author
and
giuer
of
it
.
But
thankfulnes
to
men
,
though
it
be
,
and
ought
to
be
,
as
hath
bene
declared
before
,
a
reuerend
and
heartie
acknowledgment
of
the
benefit
receiued
;
yet
it
is
not
so
much
to
the
praise
of
the
instrument
,
as
to
professe
and
testifie
,
the
willingnes
of
our
heartes
,
to
perfourme
such
duties
of
thankfulnes
,
as
do
belong
to
such
kind
of
men
,
by
the
commandement
of
God
.
Here
therefore
,
is
a
verie
great
difference
,
secundum
magis
and
minus
,
as
they
say
;
in
way
of
more
or
lesse
:
for
the
one
is
to
be
acknowledged
the
author
,
the
other
the
instrument
:
the
one
God
,
the
other
man
:
he
the
creator
,
this
the
creature
:
he
the
glorious
and
almightie
Lord
,
this
the
poore
fraile
seruant
,
&c.
Whereupon
we
may
easilie
perceiue
,
how
carefullie
the
true
seruantes
of
God
are
to
abhor
and
auoide
the
grosse
and
profane
,
or
rather
the
sacrilegious
and
blasphemous
flatteries
,
of
all
wicked
Sycophants
of
the
world
.
For
they
are
so
lauish
in
extolling
the
meanes
,
that
they
reserue
nothing
,
as
proper
and
entire
to
the
Lord
.
Such
was
that
blasphemous
and
execrable
flatterie
of
the
people
,
who
gaue
proud
Herod
diuine
glorie
,
Act.
12.22
.
they
crying
out
with
vehement
acclamation
and
shouting
,
so
soone
as
he
had
ended
his
oration
:
The
voyce
of
God
and
not
of
man
.
Such
also
was
the
palpaple
flatterie
of
Tertullus
the
Orator
,
in
his
fawning
speech
to
Felix
,
against
the
Apostle
Paul
,
Act.
24.
who
in
the
name
of
the
Iewes
,
ascribeth
all
their
peace
wholly
,
&
in
al
things
with
al
thanks
to
his
prouidence
.
For
what
in
effect
could
he
haue
s●●d
more
if
he
had
had
a
hart
to
professe
his
and
their
tha●kf●lnesse
to
God
himselfe
?
There
is
great
cause
therefore
,
why
the
faithfull
seruants
of
God
should
abandon
this
kind
of
heathenish
and
sacrilegious
gratulation
,
both
from
their
hearts
,
and
also
from
their
tongues
.
For
that
which
is
ascribed
to
man
,
yea
euen
to
Caesar
,
the
chiefe
among
men
,
it
is
so
onely
to
bee
ascribed
and
yeelded
,
that
in
wise
(
as
was
sayd
a
little
before
)
God
be
defrauded
of
any
part
and
parcell
of
his
most
iust
and
souereigne
due
.
But
not
only
heathen
men
haue
foulely
faulted
this
way
,
but
much
rather
the
Church
of
Rome
,
which
boasteth
it selfe
to
be
the
onely
true
Christian
and
Catholike
Church
in
the
world
,
hath
runne
it selfe
as
it
were
ouer
head
and
eares
in
this
most
grieuous
and
vnchristian
sinne
.
For
if
we
compare
the
heathen
and
them
together
,
we
shall
easily
find
that
these
do
exceede
them
in
most
pernicious
and
deadly
blasphemy
,
lifting
vp
and
aduancing
creatures
aboue
all
measure
,
not
onely
in
ascribing
to
them
the
voyce
of
God
,
and
a
prouidence
concerning
all
earthly
thinges
,
as
Tertullus
to
Felix
,
but
euen
a
commanding
power
for
the
eternall
peace
&
saluation
of
the
soules
of
men
in
the
kingdome
of
heauen
:
as
is
euident
,
in
that
which
they
do
attribute
to
the
virgin
Marie
,
whom
they
haue
made
the
Lady
and
Queene
of
heauen
.
And
further
,
as
touching
their
more
common
or
inferiour
benefactors
here
vpon
earth
,
they
would
make
vs
beleeue
,
that
by
the
merit
of
the●r
beneficence
and
good
desert
toward
their
Church
,
together
with
the
propitiatorie
helpe
of
their
Priestes
,
they
shall
not
onely
escape
Purgatory
,
but
go
straight
on
to
the
kingdom
of
heauen
,
and
draw
others
also
by
the
surplussage
of
their
works
together
with
them
.
Yea
,
further
,
they
neuer
leaue
solemnizing
of
their
praises
,
with
an
inferiour
ki●d
of
religious
worship
at
the
least
,
to
the
end
they
may
the
rather
allure
and
bewitch
many
other
to
doe
the
like
,
or
rather
if
it
could
be
,
more
plentifullie
,
after
the
manner
of
cunning
beggers
,
who
at
on
dore
commend
the
almes
which
they
had
at
an
other
,
to
drawe
on
their
good
dames
to
inlarge
their
good
will
and
charitie
towards
them
.
But
let
vs
leaue
them
to
themselues
,
&
all
their
superstitious
and
idolatrous
Cōmendams
to
the
iudgment
of
God
.
As
touching
our
owne
selues
,
according
as
we
are
taught
in
the
holy
word
of
God
let
vs
wisely
&
discreely
determine
our
thanks
vnto
●e●
,
as
to
the
gratious
instrumentes
of
God
and
not
otherwise
so
that
the
chiefe
glorie
,
yea
the
onelie
praise
and
glory
,
maie
be
whollie
reserued
,
and
entierlie
ascribed
to
his
most
blessed
maiesty
,
in
the
name
of
our
Lord
Iesus
Christ
alone
:
to
whom
with
the
Father
,
and
the
holie
Ghost
,
one
true
and
euerliuing
,
most
gratious
and
merifull
God
,
be
all
honour
and
gorie
now
and
for
euer
.
Amen
.
Hitherto
of
the
difference
of
thankfulnesse
to
God
and
to
men
,
in
respect
of
the
nature
and
definition
of
thankfulnesse
it selfe
;
whereinto
the
euill
effectes
or
fruites
of
excessiue
thankes
haue
crept
,
and
as
it
were
stollen
in
,
before
we
were
ware
of
it
.
It
followeth
now
,
that
we
do
further
search
out
the
difference
,
from
the
good
fruites
which
arise
from
well
ordered
thankfulnesse
,
both
vnto
God
and
also
vnto
men
.
First
therefore
,
the
fruite
of
our
thankfulnesse
to
God
,
in
experience
of
his
most
prouident
and
fatherly
care
ouer
vs
,
is
so
to
acknowledge
him
to
be
our
God
,
and
the
souereigne
fountaine
of
our
whole
welfare
,
that
we
do
wholly
put
our
trust
in
him
,
and
depend
vpon
him
,
as
one
not
onely
to
be
honoured
in
the
meanes
,
which
it
pleaseth
him
to
vse
for
our
benefite
,
but
also
aboue
all
ordinary
meanes
and
helps
yea
contrarie
to
all
aduersarie
and
hurtfull
meanes
,
if
need
so
require
.
And
for
the
same
cause
also
,
that
in
all
our
needs
we
runne
to
him
by
faithfull
prayer
and
supplication
,
as
to
our
neuer-failing
refuge
:
and
accordingly
,
to
seeke
to
approue
our selues
,
euen
from
the
secretes
of
our
soules
and
consciences
before
him
,
according
to
the
direction
of
his
owne
most
holy
and
perfect
commandement
;
we
neuer
satisfying
our selues
with
that
measure
of
thankes
,
which
we
shall
at
any
time
for
the
present
attaine
vnto
.
But
the
fruit
of
our
thankfulnesse
to
men
is
not
so
,
but
with
the
reuerent
acknowledgment
of
them
to
be
the
gratious
and
honourable
instruments
of
God
,
in
all
that
they
exhibite
and
reach
forth
vnto
vs
,
we
are
onely
to
perfourme
these
duties
following
.
First
,
that
so
long
as
they
liue
,
we
do
continue
our
harty
prayers
to
God
for
them
.
Secondly
,
that
wee
,
retaining
a
blessed
memorie
of
them
,
doe
also
,
vpon
all
meet
occasions
,
make
honorable
mention
of
them
,
and
of
their
beneficence
so
long
as
wee
liue
our selues
.
Thirdly
,
that
we
be
willing
and
desirous
to
recompence
them
to
our
power
,
either
in
whole
or
in
part
,
to
them
or
theirs
:
yea
euen
to
exceed
the
benefite
receiued
,
if
at
anie
time
it
shall
please
God
to
make
vs
able
,
and
to
giue
vs
iust
occasion
thereunto
.
Finally
,
that
for
want
of
occasions
,
or
necessity
on
their
parts
that
way
,
that
we
hauing
receiued
beneficence
from
the
hands
of
other
,
do
learne
from
their
example
,
to
bee
as
beneficiall
to
others
as
we
may
.
Of
these
duties
therefore
,
let
vs
henceforth
treate
a
little
for
our
further
instruction
:
seeing
these
also
are
to
be
reckened
among
the
duties
which
belong
to
the
Christian
receiuing
of
a
Gift
;
and
is
our
matter
in
hand
,
still
depending
to
be
be
further
inquired
of
.
And
first
,
concerning
Prayer
,
the
debt
and
conscience
of
this
dutie
ariseth
from
hence
,
that
how
rich
souer
they
may
be
,
and
abounding
in
all
worldly
wealth
,
they
do
neuerthelesse
stand
in
continuall
neede
of
the
dayly
blessing
of
God
;
the
Factor
whereof
,
as
it
were
,
faithfull
and
feruent
or
laborious
prayer
is
,
and
that
by
assignement
and
letters
of
mart
from
God
himselfe
.
But
what
shall
we
intreat
of
the
Lord
in
our
prayers
?
and
what
may
be
the
merchandize
,
that
our
prayers
are
to
procure
for
our
benefactors
?
verily
the
best
commodities
aboue
all
other
:
namely
,
that
it
may
please
God
to
increase
and
multiply
vpon
them
all
spirituall
graces
and
blessings
in
Christ
Iesus
;
that
their
soules
especially
may
fare
well
,
so
long
as
they
liue
here
,
and
for
euer
in
the
life
to
come
.
For
thus
doth
the
Apostle
Iohn
teach
vs
by
his
owne
practise
and
example
,
who
left
in
holy
record
,
what
prayer
he
made
for
Gaius
,
a
very
beneficiall
and
friendly
Host
,
to
all
the
Christians
that
resorted
to
him
for
succour
in
his
time
.
Behold
(
saith
Saint
Iohn
in
his
third
Epistle
)
I
wish
chiefly
that
thou
mayest
prosper
,
and
farewell
as
thy
soule
prospereth
.
The
Apostle
Iohn
prayeth
for
Gaius
,
that
he
might
still
,
more
and
more
prosper
in
all
grace
and
godlinesse
,
according
to
his
happy
beginnings
,
and
proceedings
also
euen
to
the
time
that
he
wrote
vnto
him
.
Likewise
,
Saint
Paul
,
Philip.
ch.
4.17
.
prayeth
for
the
Christians
of
that
Church
,
who
had
bene
beneficialll
vnto
him
;
that
their
gift
bestowed
vpon
him
,
might
further
their
reckening
with
the
Lord
.
And
2.
Tim.
1.16.17.18
.
he
prayeth
in
like
maner
for
his
very
good
&
beneficial
friend
Onesiphorus
,
and
for
his
Christian
familie
,
in
the
Church
of
God
at
Ephesus
.
The
Lord
(
saith
Paul
in
that
chapter
)
giue
mercie
vnto
the
house
of
Onesiphorus
,
for
he
oft
refreshed
me
&c.
The
Lord
graunt
vnto
him
that
he
may
find
mercie
with
the
Lord
at
that
day
.
And
if
we
would
haue
a
more
familiar
example
,
I
meane
one
of
the
more
common
sort
of
thankfull
persons
,
we
may
take
Naomi
,
in
the
booke
of
Ruth
.
ch.
2.20
.
who
blesseth
Boaz
,
for
his
singular
kindnesse
to
her
poore
daughter
in
law
,
a
stranger
in
Israel
.
Blessed
be
he
of
the
Lord
(
saith
Naomi
)
for
he
ceaseth
not
to
doe
good
to
the
liuing
and
to
the
dead
.
Her
meaning
is
to
note
his
constancie
in
doing
good
,
as
well
now
,
as
in
former
times
,
to
those
that
he
hath
suruiued
:
and
namely
(
as
it
may
be
thought
)
to
her
owne
husband
,
&
her
two
sonnes
,
before
they
went
downe
into
Moab
,
where
they
died
.
So
then
,
in
her
praier
to
God
,
she
bewraieth
her
thankfull
heart
to
Boaz
,
both
in
respect
of
her selfe
,
and
daughter
in
law
now
;
and
also
in
remembrance
of
his
former
goodnes
to
her
husband
,
and
her
owne
children
deceased
.
Neither
are
such
as
be
any
way
succoured
and
relieued
,
to
pray
onely
for
Christian
benefactors
,
but
also
euen
for
heathen
and
vnbeleeuing
men
,
by
whom
they
receiue
benefite
:
according
as
King
Darius
requireth
it
,
as
a
gratulatorie
fruite
of
his
royall
beneficence
and
bounty
to
the
people
of
God
;
that
they
would
pray
for
the
Kings
life
,
and
for
his
sons
,
Ezra
6.10
.
Yea
,
the
Iewes
while
they
were
in
Babylon
,
though
they
had
small
fauor
shewed
them
,
yet
because
there
they
were
suffered
to
liue
,
the
Lord
commandeth
them
to
pray
for
the
peace
of
the
land
,
because
in
the
peace
thereof
,
they
themselues
were
to
haue
their
peace
.
Ier.
29.7
.
Much
rather
then
ought
we
to
pray
for
Christian
Princes
,
who
are
more
tender
foster-fathers
&
nursing
mothers
to
the
Church
of
Christ
:
&
for
al
other
faithful
Christians
,
who
do
with
more
sanctified
harts
,
&
more
deare
loue
communicate
their
good
things
to
their
brethren
.
And
in
this
respect
,
it
may
be
accounted
a
very
commendable
indeuour
of
those
Iewes
,
of
whom
we
read
,
Luk.
7.4.5
.
in
that
they
furthered
,
as
much
as
they
could
,
the
suit
which
the
Centurion
of
Capernaum
made
to
our
S.
Christ
concerning
his
sick
son
they
testifying
&
alleaging
,
that
he
was
a
friend
to
their
nation
,
&
had
built
a
Synagogue
for
the
worship
of
God
amongst
them
.
Finally
,
in
somuch
as
they
which
giue
,
or
be
the
distributers
of
the
holy
beneficence
of
others
,
ought
to
pray
that
the
same
may
be
well
accepted
,
&
so
blessed
of
God
,
that
it
may
incourage
his
seruants
to
cleaue
constantly
vnto
him
,
without
any
discouragement
or
fainting
in
their
affliction
or
wants
;
in
so
much
as
thereby
they
may
perceiue
that
the
Lord
hath
a
tender
watch
ouer
their
necessities
:
for
so
doth
the
Apostle
Paul
pray
himself
,
yea
and
desireth
the
prayers
of
the
Christian
Romanes
also
,
that
his
seruice
in
this
behalfe
might
be
well
accepted
among
the
Christians
at
Ierusalem
.
Rom.
chap.
15.31
.
Much
more
therfore
ought
they
that
receiue
the
benefit
,
pray
for
those
by
whom
they
are
benefited
,
that
it
would
please
God
to
giue
them
much
ioy
&
comfort
,
with
manifold
recompence
for
their
Christian
contribution
.
And
thus
prayer
to
God
for
Benefactors
is
the
first
principall
fruit
and
duty
of
Christian
and
bounden
thankfulnesse
vnto
them
.
A
second
fruit
(
as
was
sayd
)
is
,
that
we
retaining
a
thankfull
memoriall
of
their
beneficence
,
do
vpon
all
meet
occasion
,
make
honourable
mention
of
them
.
For
seeing
the
Lord
saith
,
The
third
fruite
is
,
that
though
we
be
not
able
,
yet
that
we
haue
a
willing
&
setled
purpose
,
to
make
recompence
,
yea
and
to
performe
it
indeede
with
aduantage
,
if
at
any
time
the
neede
of
our
benefactors
or
the
neede
of
any
of
theirs
shall
so
require
,
and
God
make
vs
able
so
to
doe
.
He
that
hath
friends
(
saith
the
holy
Prouerb
,
ch.
18.24
.
)
ought
to
shew
himselfe
friendly
:
for
a
friend
is
nearer
then
a
brother
.
In
the
21.
ch.
of
Gen.
ver.
22.23
.
&c.
Abraham
iudgeth
the
request
of
the
King
of
Gerar
equall
in
this
respect
;
in
that
he
saith
:
God
is
with
thee
,
in
al
that
thou
doest
.
Now
therfore
sweare
vnto
me
here
by
God
(
saith
Abimelech
and
Phicol
his
chiefe
captaine
)
that
thou
wilt
not
hurt
me
,
nor
my
children
,
nor
my
childrens
children
:
thou
shalt
deale
with
me
,
and
with
the
countrie
where
thou
hast
bene
a
stranger
,
according
to
the
kindnes
which
I
haue
shewed
thee
.
Then
Abram
said
,
I
will
sweare
.
And
in
this
respect
also
,
is
King
Saul
commended
,
as
hauing
done
that
which
was
equall
and
right
,
in
fauouring
the
Kenites
,
who
were
the
posteritie
of
Iethro
,
the
father
in
law
of
Moses
,
because
more
then
three
hundreth
yeeres
before
,
Iethro
had
dealt
mercifullie
toward
the
Israelites
,
at
what
time
they
came
out
of
Egypt
.
Go
(
saith
Saul
to
them
,
when
at
Gods
commandement
he
made
expedition
against
the
Amalekites
,
vtterlie
to
destroie
them
with
the
sword
)
depart
,
and
get
ye
downe
from
the
Amalekites
,
lest
I
destroie
ye
with
them
:
for
ye
shewed
mercie
to
all
the
children
of
Israel
.
When
they
came
vp
from
Egipt
.
Vpon
which
friendly
watchword
of
the
king
,
the
Kenites
separated
themselues
from
the
Amalekites
,
and
were
preserued
.
This
was
one
of
those
fewe
good
thinges
which
K.
Saul
did
;
though
in
truth
,
because
of
his
false
heart
,
he
neither
did
this
,
nor
any
good
thing
else
very
well
.
Let
vs
therefore
from
him
proceede
to
the
more
worthy
example
of
King
Dauid
,
a
king
of
the
Lords
making
,
not
so
much
a
successor
of
wicked
Saule
,
as
the
Ancestor
&
predecessour
of
all
the
holy
kings
of
Iuda
and
Israell
:
who
did
not
onely
many
good
things
;
but
also
,
by
reason
that
God
gaue
him
an
vpright
heart
,
he
did
them
singularly
well
.
And
first
of
all
,
let
vs
call
to
mind
,
what
he
did
in
remembrance
of
the
kindnes
of
Ionathan
,
though
Ionathan
was
then
dead
.
The
storie
is
reported
in
the
second
booke
of
Samuel
chap.
9.1
.
&c.
in
this
wise
:
And
Dauid
said
,
is
there
yet
any
man
left
of
the
house
of
Saule
,
that
I
may
shew
him
mercie
for
Ionathans
sake
?
Now
(
as
the
holy
Text
saith
)
there
was
of
the
houshold
of
Saule
,
a
seruant
,
whose
name
was
Ziba
,
and
when
they
had
called
him
vnto
Dauid
(
for
it
appeareth
that
the
king
was
earnest
in
the
matter
)
he
said
to
him
,
Art
thou
Ziba
?
And
he
said
,
I
thy
seruant
am
hee
.
Then
the
King
said
,
remaineth
there
yet
none
of
the
house
of
Saul
,
on
whom
I
may
shewe
the
mercie
of
God
?
(
that
is
to
vse
a
fewe
wordes
of
interpretation
,
the
mercie
which
I
stand
bound
to
shew
,
for
my
othes
sake
made
to
my
faithfull
friend
Ionathan
;
euen
singular
kindnesse
and
mercie
,
such
as
God
streightlie
requireth
,
and
verie
gratiously
esteemeth
,
according
to
that
he
saith
(
specially
concerning
such
causes
as
this
is
)
I
will
haue
mercie
and
not
sacrifice
)
.
Ziba
then
answered
the
King
,
Ionathan
hath
yet
a
sonne
lame
of
his
feete
.
Then
the
King
sayd
vnto
him
,
where
is
he
.
&c.
Who
when
he
came
to
the
King
,
he
said
vnto
him
,
feare
not
,
for
I
will
surelie
shew
thee
kindnesse
for
Ionathan
thy
fathers
sake
,
and
I
will
restore
thee
all
the
fieldes
of
Saul
thy
father
,
and
thou
shalt
eate
bread
at
my
table
continually
.
And
as
it
followeth
in
the
10.
verse
of
the
chapter
,
King
Dauid
gaue
Ziba
charge
,
that
he
and
his
sonnes
and
seruantes
(
whereof
Ziba
had
to
the
number
of
fiue
and
thirtie
,
that
is
fifteene
sonnes
,
and
twenty
seruants
)
that
they
should
till
the
land
,
to
the
vse
and
profite
of
Mephibosheth
,
his
Master
Saules
sonne
.
I
haue
set
this
downe
the
more
at
large
,
because
it
conteineth
an
excellent
patterne
,
of
the
most
kind
and
holy
recompence
and
retribution
,
which
King
Dauid
made
to
the
sonne
of
the
father
deceased
.
Wherein
let
vs
note
,
and
with
the
annotation
,
let
vs
remember
,
as
occasion
may
require
,
to
imitate
this
so
memorable
and
worthy
example
,
of
a
most
godly
King
,
so
farre
as
any
of
vs
shal
be
able
to
approch
neare
vnto
him
,
in
these
foure
vertues
following
.
First
,
in
the
care
of
seeking
out
the
occasion
,
when
it
is
not
brought
and
presented
vnto
vs
.
Secondly
,
in
cheerefulnesse
,
when
the
occasion
is
found
out
.
Thirdly
,
in
louing
and
courteous
dealing
with
the
partie
,
who
is
to
receiue
the
benefit
.
Fourthly
,
in
the
bounteous
performance
of
the
liberalitie
intended
.
Yea
,
and
let
vs
adde
to
these
,
a
fift
vertue
;
that
this
,
the
constancie
of
King
Dauids
kindnesse
,
whereof
we
haue
a
further
testimonie
,
in
the
12.
chap.
of
the
same
2.
booke
of
Samuel
,
where
he
excepteth
and
preserueth
Mephibosheth
,
from
that
execution
,
which
was
done
vpon
the
sonnes
of
Saul
,
at
the
request
of
the
Gibeonites
,
euen
as
God
himselfe
also
would
haue
it
,
for
a
reuenge
of
Saules
crueltie
against
the
Gibeonites
,
contrarie
to
the
othe
,
which
Ioshua
and
the
people
made
to
them
,
for
the
securitie
of
their
liues
among
them
.
For
King
Dauid
deliuering
seuen
of
the
sonnes
of
Saul
,
to
be
executed
by
the
Gibeonites
in
way
of
pacification
:
it
is
written
,
that
he
had
compassion
on
Mephibosheth
,
the
sonne
of
Ionathan
,
the
sonne
Saul
;
because
of
the
Lordes
othe
,
which
was
betweene
them
,
euen
betweene
Dauid
and
Ionathan
the
Sonne
of
Saul
.
But
(
which
is
yet
more
)
King
Dauid
was
not
onely
mindfull
to
requite
kindnesse
in
his
life
time
;
but
he
is
carefull
also
,
that
kindnesse
should
not
die
with
him
.
And
therefore
,
2.
King
.
2.7
.
he
on
his
death
bed
chargeth
his
sonne
Salomon
who
was
to
succeed
in
his
kingdome
,
that
he
should
shew
kindnesse
to
the
sonnes
of
Barzilla●
the
Gileadite
,
and
that
he
should
let
them
be
among
such
as
should
eate
bread
at
his
table
:
for
(
saith
King
Dauid
)
they
came
to
me
,
when
I
fled
from
Absolom
thy
brother
.
As
though
he
should
say
to
his
sonne
Salomon
,
according
to
Salomons
owne
holy
Prouerbe
,
chap.
27.10
.
Thine
owne
friend
,
and
thy
fathers
friend
,
see
thou
forsake
not
.
&c.
Now
that
Barzillai
and
his
sonnes
came
thus
to
Dauid
;
we
may
read
it
testified
in
the
holy
storie
,
2.
Sam.
19.31
.
&c.
where
also
,
it
is
recorded
,
how
thankefull
K.
Dauid
was
to
Berzillai
himselfe
,
and
would
presently
haue
requited
the
kindnesse
of
that
dutie
,
which
of
bounden
dutie
,
Barzillai
was
to
performe
vnto
him
.
Neuerthelesse
,
because
it
was
done
in
kindnesse
,
and
in
time
of
neede
;
king
Dauid
was
readie
to
haue
requited
it
by
and
by
,
as
it
were
into
his
bosome
.
Come
with
me
(
saith
he
to
Barzillai
)
and
I
will
feede
thee
with
me
in
Heirusalem
.
The
which
his
offer
when
Barzillai
refused
,
by
reason
of
his
age
,
alleaging
that
he
was
vnfit
to
liue
a
courtiers
life
:
K.
Dauid
taketh
with
him
his
sonne
Chimham
,
and
dismisseth
Barzillai
,
according
to
his
owne
liking
,
and
promiseth
him
all
princely
fauour
and
friendship
,
that
might
stand
him
in
any
steed
.
And
yet
not
satisfying
himselfe
with
all
this
,
he
is
carefull
(
as
was
sayd
before
)
to
prosecute
the
recompence
euen
after
his
death
,
to
Barzillai
his
children
and
posteritie
.
Great
therefore
was
the
vertue
of
King
Dauid
in
this
noble
poynt
of
retributorie
kindnesse
and
beneficence
.
And
we
will
yet
the
rather
say
so
,
if
we
shall
consider
that
which
is
furthermore
recorded
of
him
;
how
he
had
not
onely
this
kind
of
regard
toward
all
his
friendes
,
of
the
people
of
God
,
as
1.
Sam.
chap.
30.26.27.28.29.30.31
.
but
euen
towardes
strangers
also
,
yea
euen
to
such
,
as
in
common
account
,
were
no
better
then
enemies
.
Neuerthelesse
,
he
would
not
forget
the
kindnesse
,
which
anie
shewed
vnto
him
,
in
any
time
of
his
neede
.
And
therefore
,
as
we
reade
,
2
Samuel
.
chap.
10.1.2
.
After
that
the
King
of
the
Ammonits
was
dead
,
and
Hanun
his
sonne
reigned
in
his
steede
:
I
will
shew
kindnesse
(
saith
King
Dauid
)
vnto
Hanun
the
sonne
of
Naash
,
as
his
father
shewed
kindnesse
vnto
me
.
And
therefore
he
sent
Ambassadors
to
comfort
Hanun
for
his
father
.
Finally
,
the
prayse
of
King
Dauids
beneficiall
minde
shall
liue
,
as
long
as
there
shall
be
any
memoriall
of
the
death
and
buriall
of
King
Saul
and
Ionathan
his
sonne
:
for
beside
his
mourning
for
their
death
,
although
Saul
for
his
parte
had
dealt
verie
hardly
against
Dauid
:
he
reioyced
greatly
,
when
it
was
told
him
,
that
whereas
the
Philistines
had
hanged
their
bodies
vpon
the
wall
of
Bethshan
,
the
men
of
Iabesh
Gilead
had
taken
them
downe
,
and
honorablie
buried
them
:
Blessed
are
ye
of
the
Lord
(
saith
he
to
the
men
of
Iabesh
Gilead
)
that
ye
haue
shewed
such
kindnesse
to
your
Lord
Saul
,
in
that
you
haue
buried
him
.
Therefore
now
the
Lord
shewe
mercie
and
truth
to
you
:
and
I
will
recompence
you
this
benifite
,
because
ye
haue
done
this
thing
.
2.
Sam.
2.5.6
.
As
touching
the
kindnesse
and
beneficence
of
K.
Dauid
,
toward
the
worship
of
God
,
and
his
houe
,
as
a
fruit
of
his
thankefulnes
to
him
,
I
omit
to
speake
here
,
because
,
that
hath
bene
declared
at
large
,
in
the
former
part
of
the
Treatise
,
where
the
vertues
required
to
this
dutie
haue
bene
layd
forth
:
and
wherein
as
we
may
remember
king
Dauid
was
an
admirable
mirrour
to
vs
all
.
Worthie
therefore
is
he
to
be
looked
vpon
of
all
,
as
a
singular
patterne
,
in
all
kind
of
beneficence
;
but
specially
of
Christian
Kings
and
Princes
,
who
by
the
grace
and
bountie
of
God
vpon
them
,
in
their
royall
estate
,
may
come
nearer
to
him
,
in
their
rich
and
plenteous
beneficence
,
then
anie
of
inferiour
degree
can
doe
.
But
let
vs
(
desiring
God
,
the
God
of
all
grace
,
to
replenish
the
heartes
of
all
Christian
Kings
and
Princes
,
with
that
measure
of
bountie
,
which
is
beseeming
their
high
places
,
euen
from
his
infinite
bountifulnesse
)
let
vs
(
I
say
)
returne
with
Barzillai
,
to
walke
answereable
to
our
owne
more
meane
estate
and
condition
.
This
is
once
for
all
a
certaine
truth
,
that
whosoeuer
receiue
beneficence
,
they
are
made
thereby
(
as
they
speake
)
Beneficiarij
,
that
is
,
debtors
standing
bound
to
performe
all
good
dutie
to
their
benefoctors
:
and
namely
to
that
dutie
,
which
the
learned
doe
likewise
expresse
,
Euen
the
Storke
in
the
aire
knoweth
her
appointed
time
&c.
)
it
seemeth
,
that
in
the
Hebrewe
language
,
she
is
called
Chasidah
of
Chesedh
which
signifieth
goodnes
,
mercifulnesse
,
or
a
gratefull
affection
&c.
And
there
is
good
reason
,
as
hath
bene
obserued
before
;
that
seeing
liberall
Benefactors
take
vpon
them
the
affection
and
office
of
Parentes
;
they
should
haue
the
dutie
of
children
returned
to
them
againe
,
from
such
as
enioy
the
fruit
of
so
parentlike
an
affection
.
The
equitie
of
this
compensation
or
recompence
making
,
is
plainelie
pointed
at
by
the
Apostle
Paul
,
2.
Cor.
ch.
8.
verses
13.14
.
in
that
,
after
manie
other
reasons
,
alleaged
to
moue
them
to
liberalitie
,
toward
the
poore
Christians
of
Ierusalem
;
he
addeth
this
,
which
nowe
we
speake
of
,
in
these
wordes
.
Neither
is
it
(
saieth
he
)
that
other
men
should
be
eased
and
you
grieued
.
But
vpon
like
condition
,
at
this
time
your
aboundance
supplieth
their
lacke
,
that
also
their
aboundance
maie
be
for
your
lacke
,
that
there
may
be
equalitie
.
As
it
is
written
,
(
to
wit
,
concerning
the
Israelites
manner
of
gathering
Manna
described
,
Exod.
ch.
16.
verses
16.17.18
.
)
He
that
gathered
much
,
had
nothing
ouer
,
and
he
that
gathered
litle
,
had
not
the
lesse
.
But
maie
not
the
recompence
be
made
otherwise
then
in
the
same
kinde
?
If
we
had
time
and
authoritie
,
here
to
appoint
an
Act
,
and
that
it
might
bee
philosophicallie
disputed
and
determined
;
I
would
desire
no
better
moderator
,
then
wise
Seneca
,
who
in
his
3.
booke
De
Beneficijs
,
from
the
29.
ch.
to
the
end
of
the
booke
,
verie
wittilie
handleth
this
question
:
Whether
children
may
not
bestowe
as
great
benefites
vpon
their
Parentes
,
as
they
haue
receiued
of
them
.
And
he
bringeth
manie
instances
,
how
neare
at
the
least
,
they
maie
attaine
vnto
it
;
if
not
in
some
cases
exceed
them
.
His
purpose
in
this
his
disputation
,
is
to
verie
good
ende
,
namelie
to
prouoke
,
and
incourage
or
whet
on
children
hereby
,
to
striue
vnto
all
good
dutie
and
thankefulnesse
to
their
Parents
,
as
to
their
chief
benefactors
.
Read
him
as
a
heathen
writer
,
and
(
as
Erasmus
well
iudgeth
)
thou
wilt
say
he
writeth
in
this
,
as
in
diuerse
other
pointes
,
as
a
Christian
Philosopher
;
howsoeuer
in
other
thinges
he
bewrayeth
himselfe
to
be
a
Pagan
or
heathen
man
.
His
excellent
purpose
in
this
his
delightfull
&
wittie
disputation
,
may
appeare
by
his
determination
of
the
Question
:
some
of
the
words
whereof
I
will
here
,
with
the
good
leaue
(
as
I
trust
)
of
the
Christian
Reader
,
briefly
and
concisely
set
downe
.
These
things
(
saith
he
,
speaking
of
his
former
discourse
,
how
children
may
equall
their
Parents
beneficence
,
&c.
)
they
do
not
take
away
reuerence
from
Parentes
,
or
make
their
children
lesse
dutifull
to
them
,
but
much
better
,
&c.
Dutifull
affection
,
or
godly
disposition
,
will
be
so
much
the
more
chearely
,
if
in
this
strife
of
making
recompence
,
it
may
set
vpon
it
with
hope
of
victorie
,
&c.
And
if
we
doe
not
in
this
matter
think
thus
,
we
shall
giue
liberty
to
children
,
and
make
them
sluggish
herein
,
when
as
we
ought
to
spur
them
forward
,
and
to
say
:
Go
to
,
ye
well
disposed
youthes
,
there
is
an
honest
controuersie
set
on
foote
,
betwixt
parents
and
children
,
whether
haue
bestowed
or
receiued
greater
benefites
.
Surely
they
haue
not
gotten
the
victorie
,
because
they
haue
made
the
first
chalenge
:
or
be
on
the
forehand
.
Onely
take
ye
such
courage
as
is
meet
,
and
faint
ye
not
,
that
ye
may
preuayle
according
to
your
desire
.
Ye
are
not
without
Captaines
or
leaders
in
this
so
godly
a
fight
,
who
stirre
you
vp
to
the
like
enterprises
with
them
,
and
bid
ye
march
on
in
their
footsteps
,
to
obtaine
the
victorie
oftentimes
already
won
from
parents
.
This
is
in
the
36.
chap.
And
chap.
38.
This
is
the
English
of
his
words
.
No
force
of
words
,
no
power
of
wit
can
expresse
how
great
a
worke
this
is
,
how
commendable
,
and
how
worthy
that
it
should
neuer
slip
out
of
the
remembrance
of
men
,
for
anie
to
be
able
to
say
thus
:
I
haue
bene
obedient
to
my
Parents
,
I
haue
submitted
my selfe
to
their
gouernement
,
&c.
In
this
one
thing
haue
I
bene
stubborne
,
that
I
would
not
be
behind
in
benefites
.
I
beseech
ye
therefore
to
striue
stoutly
,
and
though
yee
bee
put
to
the
worse
,
come
againe
a
fresh
in
battell
aray
:
They
are
happie
who
get
the
victorie
,
they
are
happie
also
who
are
ouercome
.
What
young
man
is
more
noble
,
then
he
that
can
say
to
himselfe
(
for
to
another
he
may
in
no
wise
speake
it
)
I
haue
vanquished
my
father
by
benefites
?
Who
is
more
happie
,
then
such
an
ancient
man
,
who
hath
iust
cause
to
tell
it
,
whithersoeuer
he
commeth
,
that
his
sonne
hath
beene
more
beneficiall
or
done
more
for
him
,
then
he
hath
done
for
his
sonne
?
And
what
is
a
more
blessed
thing
,
then
for
a
man
to
ouercome
himselfe
?
Thus
we
see
how
the
Philosopher
disputeth
,
and
how
he
determineth
the
question
of
recompence
,
betwixt
the
child
and
the
father
.
And
he
hath
spoken
as
much
,
and
to
as
good
purpose
,
as
anie
of
the
Philosophers
haue
spoken
in
this
point
.
The
which
also
,
I
haue
beene
bolde
,
thus
farre
forth
to
set
downe
,
hoping
that
it
may
be
considered
with
some
good
profite
by
Christians
,
though
from
the
penne
of
a
heathen
man
.
But
because
we
haue
a
more
certaine
and
sure
rule
to
go
by
,
both
in
this
particulare
,
and
generallie
concerning
the
doctrine
of
recompence
in
all
cases
,
let
vs
now
answere
the
question
demanded
,
from
the
most
excellent
and
on
lie
perfect
the
wisdome
of
God
,
out
of
holie
Scriptures
.
I
answer
therfore
,
by
a
concession
and
granting
of
the
question
,
that
a
recompence
(
through
the
blessing
of
God
)
may
be
some
other
waies
then
by
benefites
of
the
same
kind
aboundantlie
made
;
as
for
example
,
when
for
earthlie
blessings
,
anie
are
made
partakers
of
spiritual
graces
and
blessings
,
the
which
vnequall
commutation
or
change
of
benefites
,
the
Lord
most
vsuallie
worketh
,
by
the
hand
and
ministerie
of
such
,
to
whom
he
hath
committed
the
preaching
of
his
word
and
Gospell
:
according
as
the
Apostle
Paul
saith
,
If
we
haue
●owne
vnto
you
spirituall
thinges
,
is
it
a
great
thing
if
we
reape
your
carnall
thinges
?
1.
Cor.
9.11
.
And
againe
,
in
his
epistle
to
Philemon
,
pleading
with
him
for
his
vnfaithfull
and
runne-away
seruant
Onesimus
,
that
he
would
vpon
his
repentance
,
receiue
him
againe
for
his
sake
:
I
will
recompence
it
(
saieth
Paule
)
albeit
I
do
not
say
to
thee
,
that
thou
owest
to
me
euen
thine
owne
selfe
.
Yea
further
Rom.
15.27
.
he
treating
about
that
great
beneficence
of
manie
Churches
,
sent
to
the
Christians
of
Ierusalem
,
then
in
distresse
through
the
dearth
;
he
is
more
bold
to
tell
the
Christian
Gentiles
,
that
they
are
debtors
vnto
the
christian
Iewes
,
euen
for
the
inestimable
benefits
sake
of
the
Gospel
,
which
came
vnto
the
Gentiles
from
them
:
according
as
it
is
written
:
The
lawe
shall
go
forth
of
Sion
,
and
the
word
of
the
Lord
from
Ierusalem
.
Isai.
2.
v.
3.
And
Ps.
110.2
.
And
therfore
the
Apostle
concludeth
,
that
in
so
much
as
the
Gentiles
are
made
partakers
of
the
spirituall
treasures
of
the
Iewes
,
their
dutie
is
also
to
minister
to
them
in
carnall
thinges
.
But
this
pointe
hath
bene
more
fully
handled
before
,
from
the
beginning
of
the
third
chapter
of
the
former
part
of
the
Treatise
.
Let
vs
therefore
,
leauing
this
point
,
hast
forward
.
Verilie
Praier
it selfe
,
from
the
faithful
and
feruent
heart
of
euerie
true
Christian
,
though
they
be
priuate
persons
,
&
no
Ministers
&
Preachers
of
the
word
;
it
is
such
an
almes
out
of
such
a
blessed
treasurie
and
storehouse
,
that
it
easilie
counteruaileth
the
outward
value
of
that
externall
almes
,
which
the
rich
man
taketh
out
of
his
purse
or
coffer
,
yea
though
he
open
the
stringes
of
his
purse
wide
,
and
stretch
out
his
hand
verie
liberallie
.
Neuerthelesse
,
the
widest
opening
of
the
heart
vnto
Praier
,
must
not
shut
out
the
care
of
retribution
,
no
not
in
the
same
kind
,
whereby
anie
stand
indebted
,
or
not
in
the
like
measure
,
if
so
there
be
need
,
and
if
God
giue
abilitie
to
cause
the
measure
to
be
pressed
downe
,
and
to
runne
ouer
,
according
to
that
which
was
affirmed
before
.
Neither
must
it
shut
out
the
care
of
benefiting
the
posteritie
,
of
those
which
haue
beene
good
vnto
vs
.
And
here
also
,
for
want
of
a
fitter
place
,
let
vs
consider
from
the
example
of
the
people
of
Israel
,
that
it
is
a
dutie
of
thankfulnesse
,
to
honour
speciall
good
men
,
with
speciall
honour
euen
after
their
death
,
Now
finally
,
as
a
helpe
to
this
fruite
of
thankefulnesse
,
by
care
of
making
recompence
;
it
is
necessarie
,
that
euerie
mans
heart
be
a
faithfull
register
of
all
the
kindnesse
and
beneficence
,
which
he
is
made
partaker
of
.
Yea
,
and
because
the
memorie
of
euery
one
of
vs
is
lesse
apt
to
remember
what
we
owe
,
then
what
we
make
reckening
to
be
due
vnto
vs
;
it
were
requisite
,
that
euerie
one
should
haue
some
booke
of
record
,
thereby
to
be
holpen
,
by
the
sight
of
white
and
blacke
(
as
they
say
)
to
call
to
minde
,
from
a
long
repetition
of
the
yeares
and
times
that
are
past
,
both
from
whom
,
&
in
what
measure
,
we
haue
bene
succoured
,
by
the
beneficence
&
mercifull
releife
of
this
and
that
good
seruant
of
our
God
.
Whereunto
well
may
that
serue
,
which
was
obserued
in
the
entrance
of
this
treatise
concerning
the
similitude
which
the
Apostle
alludeth
vnto
.
Philip.
4.15
.
We
haue
bene
long
in
this
third
fruit
of
thankefulnesse
.
The
fourth
is
this
,
that
for
want
of
occasions
to
make
recompence
to
benefactors
;
or
for
want
of
necessitie
on
their
partes
,
or
their
childrens
,
that
we
learne
from
their
example
,
and
by
experience
of
Gods
mercie
by
them
,
to
be
our selues
the
instruments
of
God
,
to
exercise
as
much
goodnesse
and
mercie
,
as
we
may
.
And
if
we
be
not
able
from
the
purse
,
yet
by
good
counsell
and
holie
instruction
,
by
faithfull
dealing
,
by
that
credit
we
haue
with
others
,
by
earnest
sute
for
them
in
good
and
honest
causes
,
&c
For
there
shall
doubtlesse
neuer
want
occasions
of
beneficence
,
one
way
or
other
,
to
those
that
be
beneficiallie
and
helpefully
minded
.
The
poore
(
saith
our
Sauiour
Christ
)
shal
be
alwaies
with
vs
.
And
so
long
as
sinne
is
in
the
world
;
yea
in
the
children
of
God
,
though
not
reigning
,
and
as
long
as
the
children
of
this
world
are
violent
and
deceitfull
,
to
oppresse
and
deceiue
,
specially
the
true
seruants
and
children
of
God
;
and
as
long
as
the
diuell
their
arch-enemie
,
beareth
any
swaie
in
the
world
,
&
ruleth
in
the
hearts
of
the
wicked
,
to
push
them
forward
to
mallice
and
persecute
the
true
worshippers
of
God
,
of
blind
zeale
to
their
owne
false
religion
and
superstition
:
Finally
,
so
long
as
God
himselfe
seeth
it
meete
,
yea
good
and
profitable
for
his
children
to
be
humbled
,
and
that
their
faith
and
patience
should
be
exercised
&
tried
(
all
which
both
wil
&
shal
be
,
so
long
as
this
world
lasteth
)
euen
thus
long
therefore
,
will
there
be
manifold
occasions
,
for
the
mercifull
(
who
for
the
time
are
rescued
and
spared
of
God
)
to
shewe
all
kind
of
mercie
and
goodnesse
,
to
those
that
be
in
present
affliction
.
The
which
occasions
al
stand
bound
to
take
knowledge
of
,
&
to
tender
and
releiue
all
afflicted
ones
to
their
power
;
whosoeuer
will
shew
themselues
kindly
children
of
their
heauenly
father
;
specially
(
as
was
said
in
the
beginning
)
such
as
haue
had
speciall
experience
of
Gods
mercie
,
in
the
benefi●ence
and
goodnesse
of
many
other
toward
them
.
As
for
those
,
that
shall
not
regard
to
doe
thus
;
they
may
see
in
the
parable
,
of
him
that
taketh
his
brother
by
the
throate
,
for
a
hundreth
pence
,
notwithstanding
the
king
had
forgiuen
him
a
thousand
talents
;
what
shal
be
their
portion
,
in
the
end
.
For
the
king
his
master
,
hearing
of
the
outrage
,
by
such
of
the
fellow-seruants
,
as
were
sorrowfull
beholders
of
it
;
he
calleth
him
and
saith
to
him
,
O
euill
seruant
I
forgaue
thee
all
that
debt
,
because
thou
praiedst
me
.
Oughtest
not
thou
also
to
haue
had
pittie
on
thy
fellow
,
euen
as
I
had
pittie
on
thee
?
So
his
master
was
wroth
,
and
deliuered
him
to
the
iaylors
,
till
he
should
pay
all
that
was
due
to
him
,
Mat.
18.23.24
.
&c.
Such
shal
be
the
lot
of
all
vnmercifull
and
vnthankfull
men
;
specially
of
such
,
as
hauing
receiued
mercie
themselues
do
,
in
stead
of
mercie
,
exercise
crueltie
against
others
.
But
of
this
more
in
the
chapter
following
.
Hetherto
therfore
of
the
foure
fruits
of
true
thankfulnesse
for
benefits
receiued
,
in
such
order
,
as
they
were
at
the
first
set
downe
and
mentioned
.
on
all
parts
ye
may
be
made
rich
vnto
all
liberalitie
,
which
causeth
through
vs
(
that
is
,
by
our
ministerie
)
thankesgiuing
vnto
God
.
For
hereunto
doth
the
Gospel
,
in
the
ministration
and
preaching
therof
,
effectually
prouoke
the
hearts
of
the
relieued
Christians
.
And
then
the
Apostle
proceedeth
,
and
addeth
to
the
former
words
,
these
which
follow
:
For
the
ministration
of
this
seruice
not
onely
supplyeth
the
necessities
of
the
Saints
,
but
also
is
aboundant
by
the
thankesgiuing
of
many
vnto
God
.
Who
(
as
the
Apostle
further
saith
)
by
the
experince
of
this
ministration
,
praise
God
for
your
voluntarie
submission
to
the
gospell
of
Christ
,
and
for
your
liberall
distribution
to
them
and
to
all
men
.
And
by
their
Praier
for
you
,
desiring
after
you
greatly
,
for
the
aboundant
grace
of
God
in
you
.
Wherupon
the
Apostle
himself
,
rauished
as
it
were
,
with
the
beautie
of
this
grace
,
in
the
last
verse
of
the
chapter
,
breaketh
forth
into
most
harty
thanksegiuing
,
saying
,
Thankes
therfore
be
vnto
God
for
his
vnspeakable
gift
.
The
Apostle
calleth
the
exercise
of
Christian
liberality
and
benificence
an
vnspeakable
gift
of
God
,
because
,
as
we
had
occasion
to
obserue
before
,
it
is
not
only
in
the
vse
exceedingly
precious
,
to
stirre
vp
those
that
are
partakers
of
the
sweete
fruit
thereof
,
to
thanksgiuing
vnto
God
:
but
also
,
because
vnlesse
God
should
by
the
mightie
grace
and
power
of
the
holy
Ghost
,
worke
this
grace
in
the
hartes
of
his
children
,
they
could
not
possibly
get
that
great
victorie
against
selfe-loue
,
couetousnesse
,
distrust
in
Gods
prouidence
,
vnmercifulnesse
,
yea
,
against
the
verie
power
of
the
diuell
who
laboureth
with
all
his
might
to
hinder
this
worke
,
which
he
seeth
to
bring
so
great
glory
to
the
Gospell
;
which
victorie
notwithstanding
must
needs
be
obtained
,
be
vnto
God
for
his
vnspeakeable
gift
.
And
God
stirre
vp
the
hearts
of
all
relieued
Christians
,
both
more
&
more
to
be
thankfull
to
his
Maiestie
,
and
also
to
pray
more
earnestly
for
his
blessing
vpon
all
good
instruments
of
his
,
whomsoeuer
be
graceth
with
this
so
excellent
a
gift
.
Amen
.
Thus
farre
therefore
,
touching
the
vertues
necessarie
to
the
right
Christian
receiuing
of
holy
and
Christian
beneficence
:
which
are
,
as
we
haue
seene
,
Sobrietis
of
mind
,
Reuerence
Thankefulnesse
,
and
as
fruits
thereof
,
Prayer
to
God
for
such
as
be
beneficiall
,
Recompence
,
Good
report
,
Beneficence
to
others
,
and
generally
,
a
Godly
and
sober
life
,
as
a
perpetuall
fruit
of
so
gracious
a
watering
from
the
hand
of
God
.
Wherewithall
wee
haue
likewise
seene
,
which
are
the
contrarie
vices
to
be
auoyded
in
the
same
:
that
is
to
say
,
All
hungry
&
couetous
lingring
after
gifts
,
or
on
the
other
side
,
a
rude
Refusall
of
them
,
being
freely
offered
,
of
a
counterfeit
or
ouer
bashfull
modestie
,
and
much
more
,
All
obstinate
or
disdainefull
refusall
:
likewise
,
Light
esteeming
of
the
liberality
and
contributions
of
the
Saints
of
God
:
Vnthankefulnesse
also
:
Furthermore
,
Enuie
against
such
,
as
any
perceiue
to
be
more
beneficially
relieued
,
then
they
thinke
themselues
to
be
:
and
finally
,
A
loose
and
vnchristian
life
,
without
speciall
regard
of
the
right
vse
and
end
of
Christian
beneficence
.
The
which
sinnes
,
they
are
so
heynous
in
the
sight
of
God
,
that
it
cannot
be
but
his
iustice
must
needes
take
vengeance
of
them
.
To
the
declaration
whereof
wee
haue
appointed
the
next
Chapter
,
as
it
followeth
,
for
the
conclusion
and
shutting
vp
of
this
whole
Treatise
.
CHAP.
III.
Of
the
greatnesse
of
the
sinnes
,
and
of
the
like
punishments
of
vnthankeful
and
irreligious
receiuing
and
abusing
of
Christian
Beneficence
.
ALthough
it
be
very
true
(
as
hath
bene
declared
in
the
beginning
of
this
Treatise
)
that
the
nature
of
a
gift
requireth
,
that
it
be
very
franke
and
free
;
because
otherwise
,
it
is
rather
a
mercenarie
bribe
,
or
as
a
secret
snare
to
the
receiuer
,
to
indebt
&
intangle
him
to
the
care
of
some
vniust
requitall
,
or
to
hinder
and
stay
him
from
the
doing
of
some
good
dutie
,
which
a
good
conscience
would
chalenge
at
his
hand
.
Neuerthelesse
,
he
that
receiueth
the
most
free
gift
,
standeth
bound
(
as
hath
bene
shewed
in
the
former
Chapter
)
to
performe
the
best
duty
he
can
to
the
Giuer
;
yea
,
by
so
much
the
more
streight
bond
of
dutie
,
doth
he
stand
bound
by
how
much
the
hart
of
the
Giuer
is
more
free
from
expecting
or
desiring
any
the
least
recompence
againe
.
The
left
hand
of
the
Giuer
must
not
(
as
hath
further
bin
shewed
)
know
what
the
right
hand
doth
,
when
he
giueth
his
almes
,
and
sheweth
mercy
to
anie
:
that
is
,
it
must
be
free
from
ostentation
,
&
from
euery
other
sinister
affection
:
but
not
onley
the
right
hand
,
but
also
a
right
heart
of
the
Receiuer
must
faithfully
skore
vp
,
and
keep
an
aduised
register
of
all
whatsoeuer
he
receiueth
.
It
i●
worth●lie
reckened
for
a
vertue
in
th●●●●●ifull
man
,
〈…〉
forgetteth
what
good
he
hath
alreadie
done
,
and
laboureth
still
to
doe
more
and
more
good
,
acknowledging
himselfe
,
as
hath
bene
further
alleaged
,
that
he
is
but
an
vnprofitable
seruant
,
accorcing
to
that
of
our
Sauiour
Christ
.
Luke
.
ch.
17.10
.
And
according
to
that
which
the
the
Apostle
Paul
professeth
,
I
forget
that
which
is
behind
;
and
indeuour
my selfe
to
that
which
is
before
.
Philip.
3.13
.
Likewise
the
mercifull
man
in
the
25.
of
Matth
are
described
to
say
,
Lord
when
saw
we
thee
hungrie
and
fed
thee
.
&c.
But
it
is
to
be
at
counted
a
foule
vice
,
for
him
that
receiueth
a
benefite
,
to
forget
it
,
or
to
make
lesse
reckening
of
it
then
it
deserueth
,
yea
,
if
he
do
not
vpon
the
sight
of
former
vnthankefulnesse
,
labour
to
be
the
more
thankefull
afterward
.
If
a
man
should
haue
onely
the
experience
of
Gods
goodnesse
and
mercie
,
in
mouing
the
heartes
of
men
,
to
be
fauourable
vnto
vs
,
in
a
ciuell
course
,
and
in
externall
respects
onely
,
after
the
manner
of
worldly
friend●
we
could
not
but
thinke
our selues
to
be
bound
to
yeeld
duty
and
thankes
,
both
to
God
and
to
men
alike
as
Ioseph
acknowledged
himselfe
bound
,
to
be
faithfull
to
his
heathen
master
,
because
he
had
shewed
him
great
kindnesse
and
fauour
,
and
to
the
Lord
God
especially
,
who
mooued
the
heart
of
his
master
so
to
doe
.
Gen.
39.8.9
.
But
when
as
God
vouchsafeth
,
to
mo●e
the
heartes
of
his
deare
children
,
to
shew
vs
Christian
kindnesse
,
and
to
bestow
giftes
vpon
vs
,
for
the
loue
which
they
beare
vs
in
the
Lord
,
and
for
his
sake
:
insomuch
as
the
Lord
himselfe
doth
thereby
confirme
his
owne
loue
,
which
he
beareth
vs
,
as
it
were
by
more
choice
and
honourable
witnesse
:
this
ought
more
mightilie
to
affect
vs
,
and
in
the
sweete
consideration
hereof
our
hearts
ought
to
be
inlarged
,
to
yeeld
forth
the
most
holie
and
excellent
duties
of
thankefulnesse
,
both
vnto
God
,
and
to
euery
such
one
of
his
good
seruants
,
whom
we
may
not
doubt
to
be
of
the
blessed
number
of
his
elect
children
.
For
seeing
that
all
vnthankfulnesse
and
neglect
of
dutie
,
euen
to
the
vnworthiest
sorte
of
benefactors
,
is
sinfull
and
displeasing
before
God
,
and
so
consequentlie
verie
iustlie
subiect
to
his
curse
:
much
rather
then
,
is
that
ingratitude
and
vndutifulnes
,
which
is
called
for
,
by
so
sweete
and
amiable
an
intreatie
,
as
is
that
voice
as
it
were
,
which
the
holie
and
christian
beneficence
of
the
Saintes
of
God
,
soundeth
in
our
eares
,
condemned
of
God
and
all
good
men
;
and
accordinglie
,
shall
be
more
seuerelie
punished
of
God
,
vnlesse
those
that
thus
heinouslie
sinne
,
preuent
the
punishment
,
by
timelie
repentance
.
Ingratitude
is
verie
seuerelie
condemned
by
that
naturall
light
of
reason
,
which
God
hath
reserued
in
men
:
as
maie
appeare
by
the
sayinges
of
the
heathen
.
All
men
(
saith
Cicero
)
hate
such
as
be
vnmindefull
of
the
good
turne
,
which
hath
beene
done
vnto
them
.
And
againe
,
there
is
no
euill
wanting
where
ingratitude
taketh
place
.
Wherupon
also
,
they
haue
iudged
it
worthy
to
be
punished
by
death
.
Why
then
hath
it
not
bene
so
punished
among
them
,
may
some
say
?
They
themselues
render
the
reason
,
because
of
the
difficulties
incident
to
the
proceeding
,
which
would
fall
out
in
course
of
lawe
against
it
.
For
the
number
of
vnthankefull
persons
(
as
they
obserued
)
is
alwayes
infinite
,
so
that
all
courtes
would
not
suffice
,
to
heare
and
determine
the
causes
and
actions
,
that
might
this
way
be
commenced
.
And
further
,
say
they
,
within
what
space
of
time
,
should
a
man
,
neglecting
dutie
,
be
arrested
and
attached
as
an
vnthankfull
man
?
&c.
Therefore
(
saith
Seneca
speaking
in
the
name
of
the
rest
)
wee
haue
condemned
it
,
as
worthie
hatred
,
and
we
haue
lefte
it
among
those
thinge●
,
which
we
commit
to
the
reuenge
of
God
.
Onelie
(
saith
he
)
the
Macedonians
made
ingratiude
liable
to
an
action
,
and
to
beare
sute
in
lawe
.
And
it
is
obserued
,
concerning
Alexander
the
Macedonian
King
,
and
concerning
Iulius
Caesar
,
Emperour
of
Rome
;
that
albeit
the
one
did
exceed
in
the
bountifulnesse
of
giuing
,
the
other
in
the
clemencie
and
fauour
of
forgiuing
iniuries
:
yet
neither
would
the
one
giue
,
nor
the
other
forgiue
vnto
such
,
as
had
before
shewed
themselues
vnthankfull
.
Nowe
seeing
heathen
men
are
thus
seuere
against
this
sinne
;
it
is
lesse
maruell
,
though
such
writers
,
as
haue
beene
inlightened
and
taught
from
the
holie
word
,
and
Scriptures
of
God
,
doo
so
vehementlie
inueigh
against
it
,
as
we
may
reade
that
they
doo
.
Ingratitude
(
saith
one
)
seemeth
to
me
to
be
a
most
grieuous
vice
,
an
vnworthie
vice
,
suerlie
,
yea
full
of
all
indignitie
.
And
an
other
:
Detestable
is
the
forgetfulnes
of
grace
and
fauour
shewed
,
and
all
concealing
of
benefites
bestowed
.
But
that
vnthankfulnes
passeth
all
(
saith
a
third
)
which
maketh
the
good
will
of
him
that
hath
deserued
well
,
the
occasion
of
his
vnthankfulnesse
.
For
as
experience
sheweth
,
some
are
so
wicked
,
that
they
delight
to
speake
the
worst
of
those
that
haue
deserued
best
of
them
.
So
true
is
it
,
that
an
other
saieth
:
It
is
more
safe
to
offend
some
;
then
to
deserue
well
at
their
hand
.
More
safe
(
I
saie
)
for
the
auoiding
of
their
ill
tongue
;
in
so
much
as
they
seek
to
make
proofe
by
their
hatefull
dealing
that
they
are
nothing
beholding
to
a
man
.
But
leauing
all
other
writers
,
let
vs
come
to
the
holie
Scriptures
themselues
;
and
from
them
,
learne
what
iudgement
the
Lord
God
(
who
in
all
thinges
iudgeth
most
righteous
iudgement
)
hath
of
this
sinne
;
and
consequentlie
,
what
punishment
he
hath
awarded
against
the
fame
.
And
first
,
let
vs
begin
with
vnthankefulnes
to
his
owne
most
bounteous
and
diuine
maiestie
;
seeing
vnthankfulnes
to
God
,
is
the
roote
of
all
vnthankfulnes
to
men
.
And
againe
,
vnthankfulnes
to
good
men
,
redoundeth
from
man
vpon
God
himselfe
,
whose
worke
onelie
,
both
the
worke
,
and
also
all
affection
and
disposition
of
the
heart
of
man
to
goodnes
and
mercie
is
.
For
,
seeing
(
as
our
Sauiour
Christ
affirmeth
)
None
is
good
saue
one
,
which
is
God
:
Matth.
19.17
.
it
must
needes
followe
,
that
who
soeuer
hath
anie
sparkle
of
true
goodnes
,
or
inclination
to
goodnes
in
him
,
he
hath
receiued
it
,
as
a
grace
from
the
good
spirit
of
God
.
Wherfore
,
I
doe
willingly
suppose
,
that
how
soeuer
it
may
seeme
not
so
properly
pertinent
to
this
Treatise
,
to
speak
of
vnthanfulnes
to
God
:
that
yet
I
shall
not
perfourme
altogether
a
thanklesse
office
to
beginne
herewithall
,
and
so
proceede
to
that
vnthankefulnesse
which
is
in
man
toward
man
.
First
,
therefore
to
lay
forth
the
haynousnesse
of
the
sinne
of
vnthankfulnesse
to
God
,
the
onely
fountaine
of
goodnesse
,
that
one
place
in
the
first
chapter
of
Paules
Epistle
to
the
Romanes
,
verses
21.22.23
.
may
aboundantly
suffice
.
The
Gentiles
(
saith
the
holy
Apostle
)
are
left
without
excuse
:
Because
that
when
they
knew
God
they
glorified
him
not
as
God
,
neither
were
thankefull
,
but
became
vaine
in
their
imaginations
,
and
their
foolish
heart
was
full
of
darkenesse
.
When
they
professed
themselues
to
be
wise
they
became
fooles
.
For
they
turned
the
glorie
of
the
incorruptible
God
into
the
similitude
of
the
image
of
corruptible
man
,
and
of
birds
,
and
of
foure
footed
beasts
,
and
of
creeping
things
,
&c.
Behold
here
,
what
a
great
palpable
darkenesse
followeth
vpon
the
putting
out
of
the
light
of
knowledge
,
by
miserable
vnthankfulnesse
:
and
also
what
a
floud
of
wickednesse
breaketh
in
,
by
the
pulling
vp
of
this
sluce
as
it
were
.
For
no
doubt
,
if
the
Gentiles
had
bene
thankefull
to
God
,
in
any
measure
of
truth
,
as
they
ought
to
haue
bene
,
considering
the
Lord
left
not
himself
without
witnes
among
them
,
as
the
same
Apostle
testified
,
Act.
14.
verse
17.
in
that
he
did
good
,
and
gaue
them
raine
from
heauen
,
and
fruitfull
seasons
,
filling
their
heartes
with
ioy
and
gladnesse
:
they
had
surely
preuented
all
that
extremitie
and
outrage
of
iniquitie
,
which
for
want
hereof
they
fell
into
.
The
same
thing
doth
the
same
Apostle
giue
againe
to
vnderstand
,
in
his
Epistle
to
the
Ephesians
,
chap.
5.
verse
4.
in
that
he
opposeth
it
vnto
manie
sinnes
:
that
is
,
to
fornication
,
and
all
vncleannesse
,
and
couetousnesse
,
and
filthines
,
and
foolish
talking
,
and
iesting
,
all
which
(
as
the
Apostle
telleth
christians
)
are
thinges
not
comelie
:
in
that
(
I
saie
)
to
all
these
vices
,
he
opposeth
this
one
singular
vertue
of
Thanksgiuing
.
As
though
he
should
saie
,
this
ought
to
be
as
a
strong
barre
against
all
them
;
wheras
on
the
contrarie
,
if
thankfulnes
to
God
be
wanting
,
and
no
due
consideration
had
of
his
mercies
;
the
doore
is
set
wide
open
vnto
them
.
Not
without
great
cause
therefore
doth
the
Lord
by
his
holy
Prophet
Isaiah
,
chap.
1.
ver.
2.3
.
&c.
so
vehemently
reproue
his
people
for
their
vnthankfulnesse
vnto
him
,
Heare
ô
heauens
,
&
hearken
ô
earth
(
saith
Isaiah
)
for
the
Lord
hath
said
,
I
haue
nourished
and
broght
vp
children
,
but
they
haue
rebelled
against
me
.
The
Oxe
knoweth
his
owner
,
and
the
Asse
his
maisters
cribbe
,
but
Isarael
hath
not
knowne
,
my
people
hath
not
vnderstood
.
Ah
sinfull
nation
,
a
people
laden
with
iniquitie
,
&c.
So
then
,
we
may
easily
perceiue
,
that
this
sinne
must
needs
be
a
hainous
sinne
,
which
traiterously
letteth
in
so
huge
an
hoste
of
enemies
to
trouble
heauen
and
earth
as
it
were
.
What
shall
we
therefore
make
lesse
of
vnthankefulnes
to
God
,
then
to
be
an
vtter
trampling
of
all
Gods
gratious
benefits
,
blessings
,
and
mercies
vnder
our
feet
?
what
shall
we
make
it
lesse
,
then
as
a
whirlepoole
,
or
bottomlesse
pit
to
sink
,
&
swallow
vp
,
&
consume
the
blessings
of
God
,
to
no
good
vse
,
how
infinitly
soeuer
they
be
?
Yea
how
can
we
make
it
lesse
then
to
be
a
most
contemptuous
lifting
vp
of
the
heele
against
God
himselfe
,
after
the
maner
of
the
pampered
beast
,
which
very
mischieuously
striketh
his
master
,
from
whom
he
hath
all
his
prouender
?
Deut.
32.13
.
&c.
He
that
should
haue
bene
vpright
,
when
he
waxed
fat
spurned
with
his
heele
,
&c.
Finally
,
what
can
any
man
make
lesse
of
it
then
a
most
rebellious
arming
of
men
,
euen
like
Giants
,
to
fight
against
God
in
heauen
,
as
it
were
with
his
owne
artillerie
and
weapons
,
here
vpon
earth
?
The
sin
therefore
being
so
hainous
,
how
(
thinke
we
)
can
it
stand
with
the
perfect
iustice
of
God
,
that
the
punishment
should
not
accordingly
be
very
sharpe
,
From
the
soale
of
the
foote
vnto
the
head
there
was
nothing
whole
,
but
woundes
,
and
swelling
,
and
sores
full
of
corruption
:
&
that
also
without
wrapping
and
binding
vp
,
and
without
mollifying
with
oyle
.
&c.
Read
also
Psal.
78.
and
Psal.
106.
The
Apostle
Paule
also
,
in
that
his
first
chapter
of
the
epist.
to
the
Rom.
alleaged
before
,
sheweth
how
horribly
the
Gentils
were
punished
for
their
vnthankfulnes
,
he
writing
thus
of
them
,
from
the
24.
verse
of
the
chapter
.
Wherefore
also
(
saith
the
Apostle
)
God
gaue
them
vp
to
their
hearts
lustes
,
vnto
vncleannesse
,
to
defile
their
own
bodies
betweene
themselues
,
&c.
And
ver.
28.
he
openeth
the
cause
of
it
.
For
(
saith
he
)
as
they
regarded
not
to
know
God
,
euen
so
God
deliuered
them
vp
into
a
reprobate
mind
,
to
do
those
things
which
are
not
conuenient
.
They
being
full
of
all
vnrighteousnesse
,
fornication
,
wickednes
,
couetousnes
,
maliciousnes
,
&c.
This
verily
is
a
most
grieuous
punishment
,
when
one
sin
of
the
wicked
is
punished
with
another
:
that
is
,
when
they
are
giuen
ouer
from
sin
to
sinne
,
howsoeuer
the
burthen
of
this
punishment
,
which
maketh
way
to
all
plague
and
punishment
,
is
not
discerned
of
the
wicked
.
The
Apostle
therefore
addeth
further
,
chap.
2.
vers.
4.5
.
They
that
despise
the
riches
of
Gods
bountifulnesse
,
and
patience
,
and
long
sufferance
,
not
knowing
(
that
is
,
not
regarding
to
know
or
consider
)
that
the
bountifulnesse
of
God
leadeth
to
repentance
:
They
do
after
the
hardnesse
of
their
harts
,
that
cannot
repent
,
heape
vp
vnto
themselues
wrath
against
the
day
of
wrath
,
and
of
the
declaration
of
the
iust
iudgement
of
God
,
who
wil
reward
euery
one
according
to
his
works
,
&c.
So
likewise
in
the
former
place
of
the
Epist.
to
the
Ephesians
:
For
such
things
(
that
is
,
for
such
vices
as
breake
forth
and
beare
swaie
among
the
wicked
,
for
want
of
thankfulnesse
to
God
,
as
the
Apostle
had
rehearsed
in
the
words
going
before
)
the
wrath
of
God
commeth
vpon
the
children
of
disobedience
.
Vnthankefulnesse
it selfe
,
in
that
it
is
a
neglect
of
dutie
to
God
,
is
a
great
sinne
;
and
that
which
God
punisheth
sharply
,
in
his
owne
children
,
like
as
we
read
of
King
Hezekiah
,
that
good
king
,
that
wrath
came
vpon
him
from
the
Lord
,
because
he
did
not
render
to
the
Lord
,
according
to
the
reward
bestowed
vpon
him
,
2.
Chron.
32.24.25.26
.
Howbeit
,
insomuch
as
Hezekiah
beeing
reproued
,
did
humble
himselfe
,
both
he
and
the
inhabitantes
of
Ierusalem
,
therefore
they
preuented
the
extremitie
of
Gods
wrath
,
so
as
it
fell
not
vpon
them
in
the
daies
of
Hezekiah
.
Now
therefore
,
seeing
the
Lord
cannot
spare
this
sinne
,
when
it
is
found
with
neglect
of
dutie
,
in
his
best
seruants
for
a
time
:
how
should
he
not
punish
it
in
the
wicked
,
in
whom
vnthankefulnesse
is
accompained
with
a
black
gard
of
all
kind
of
foule
vices
,
and
abominable
sinnes
beside
?
May
it
not
be
iustly
sayd
to
the
shame
of
all
such
,
as
Moses
spake
to
the
vnthankefull
Israelites
,
Deut.
32.6
.
Doe
ye
so
reward
the
Lord
,
ò
ye
foolish
people
and
vnwise
.
Is
not
he
thy
father
that
hath
bought
thee
?
he
hath
made
thee
,
and
porportioned
thee
,
&c.
And
if
for
all
this
,
they
that
be
vnthankefull
,
will
be
vnthankfull
still
,
notwithstanding
all
the
infinite
mercies
of
God
reuealed
vpon
vs
,
specially
now
in
the
dayes
of
the
Gospell
,
both
earthlie
and
heauenly
mercies
for
body
and
soule
,
for
this
life
and
for
euer
,
vpon
our selues
and
all
ours
:
which
ought
to
inflame
our
heartes
,
to
power
forth
perpetuall
praises
and
thankes
,
to
the
glorie
of
his
most
blessed
name
,
may
we
not
iustly
say
further
,
as
Moses
spake
to
the
people
?
The
fire
shall
kindle
in
Gods
wrath
,
and
burne
to
the
bottome
of
hell
,
and
consume
the
earth
with
her
increase
,
and
set
on
fire
the
foundations
of
the
mountaines
.
The
Lord
will
send
plagues
vpon
them
,
and
bestow
his
arrowes
vpon
them
.
They
shall
be
burnt
with
hunger
,
and
consumed
with
heate
and
bitter
destruction
.
And
may
not
the
Lord
himselfe
,
as
it
is
written
,
Psal.
107.
turn
a
fruitful
land
into
barrenesse
,
for
the
wickednes
of
them
that
dwell
therein
?
Yea
may
he
not
iustly
take
away
the
hedge
of
his
vineyard
,
&
break
downe
the
wall
therof
,
when
in
steed
of
sweet
grapes
,
it
bringeth
forth
those
that
be
sower
and
wild
?
That
is
,
when
there
is
oppression
in
steed
of
iudgment
,
&
crying
out
in
steed
of
righteousnesse
.
Isa.
5.5
,
&c.
For
seeing
vnthankfulnes
,
as
hath
bene
declared
,
is
both
the
breeder
,
&
also
the
nourisher
of
all
sin
,
carying
all
sin
,
as
it
were
,
in
the
wombe
of
it
,
like
to
those
most
il-fauoured
and
leane
kine
,
which
did
eate
vp
as
many
well
liking
and
fat
kine
,
but
when
they
had
eaten
them
vp
,
were
still
as
leane
and
ill-fauoured
as
at
the
beginning
:
of
the
which
we
read
,
Gen.
41
19.20.21
.
Wel
therefore
may
the
fulnesse
&
perfection
of
all
wrath
and
punishment
be
cast
vpon
all
such
gurmandizing
Cormorants
,
who
consuming
Gods
blessings
,
yeeld
no
fruits
of
thankfulnesse
vnto
him
,
but
remaine
continually
leane
,
barren
,
and
blasted
that
way
.
The
hope
of
the
vnthankefull
shall
melt
away
as
the
winter
yee
,
and
flow
away
as
vnprofitable
waters
.
Wisdom
.
16.29
.
And
great
reason
,
why
vnthankfulnesse
to
God
should
bee
so
heinous
in
his
sight
;
and
why
also
he
should
punish
it
so
seuerely
,
partly
here
,
but
more
fully
after
this
life
ended
:
not
only
for
the
causes
already
alleaged
,
but
for
many
other
,
as
first
,
for
that
God
doth
in
vaine
so
often
&
so
earnestly
put
such
vnthankful
ones
in
mind
of
their
duty
herein
,
as
Ps.
50.14
.
Offer
vnto
God
praise
.
And
Eph.
5.20
.
Giue
thanks
alwayes
for
al
things
vnto
God
euen
the
Father
,
in
the
name
of
our
Lord
Iesus
Christ
.
Likewise
Philip.
4.6
.
Col.
4.2
.
1.
Thes.
5.18
.
and
in
many
other
places
.
Secondly
,
because
that
which
is
in
all
equity
a
most
due
debt
,
is
most
vniustly
denied
&
withheld
from
him
,
as
2.
Thes.
1.3
.
We
ought
to
thank
God
alwayes
,
as
is
meet
,
&c.
&
ch.
2.13
.
We
ought
to
giue
thanks
alway
to
God
for
you
,
brethren
,
&c.
And
if
for
others
,
then
also
much
rather
for
Gods
loue
&
fauour
,
&
all
the
fruits
thereof
toward
our selues
.
And
Ps.
29.2
.
Giue
to
the
Lord
the
glory
due
to
his
name
.
It
is
a
good
thing
to
prayse
the
Lord
,
&c.
And
Psal.
69.30.31
.
I
will
prayse
the
name
of
God
with
a
song
,
and
magnifie
him
with
thankesgiuing
.
The
which
shall
please
the
Lord
better
then
to
offer
a
young
bullocke
that
hath
hornes
and
hoofes
.
Fourthly
,
because
it
is
as
the
singular
ornament
of
our
owne
profession
of
Gods
holy
worship
,
as
Psal.
33.1
.
Reioyce
in
the
Lord
,
ô
ye
righteous
:
for
it
becommeth
vpright
men
to
be
thankefull
.
And
Psal.
135.3
.
Praise
ye
the
Lord
,
for
the
Lord
is
good
:
sing
prayses
to
his
name
,
for
it
is
a
comely
thing
.
And
Psal.
147.1
.
Praise
ye
the
Lord
,
for
it
is
good
to
sing
vnto
our
God
:
for
it
is
a
pleasant
thing
,
and
prayse
is
comely
.
Fiftly
,
because
by
our
thankefulnesse
,
we
make
speciall
profession
of
our
faith
:
and
giue
the
greatest
glorie
,
we
can
yeeld
vnto
him
,
in
the
acknowledgement
of
his
prouidence
,
and
of
his
truth
,
in
the
performance
of
his
promises
,
&c.
as
Psal.
66.1.2
.
&c.
Reioyce
in
the
Lord
ye
inhabitantes
of
the
earth
.
Sing
forth
the
glorie
of
his
name
:
make
his
prayse
glorious
.
And
Psal.
96.8
.
Giue
vnto
the
Lord
the
glory
of
his
name
.
And
Psal.
50.23
,
He
that
offereth
praise
glorifieth
me
:
saith
the
Lord
himselfe
.
But
on
the
contrarie
,
all
vnthankfull
persons
dishonour
God
,
they
iustly
displease
him
:
they
disgrace
themselues
:
they
shew
themselues
void
of
faith
:
they
tread
vnder
foote
the
commaundement
of
God
,
&c.
Thus
much
of
the
sinne
of
vnthankefulnesse
to
God
,
how
hanious
it
is
in
his
owne
nature
,
and
in
the
sight
of
God
;
and
accordingly
,
how
greuious
the
punishment
is
,
which
in
the
iustice
of
God
,
belongeth
vnto
it
.
It
followeth
,
that
we
consider
likewise
,
of
vnthankfulnesse
to
men
,
both
how
greuious
the
sinne
is
,
and
also
who
seuerely
God
will
punish
it
,
according
to
the
testimonies
of
his
holy
Scriptures
,
as
was
propounded
and
determined
before
.
Concerning
the
greatnesse
of
the
sinne
of
vnthankfulnesse
,
betwixt
man
and
man
,
that
place
of
holy
Scripture
,
2.
Tim.
3.1
.
among
sundrie
other
places
,
And
therefore
is
it
also
,
that
in
his
diuine
wisedom
,
our
S.
Christ
doth
so
vehementlie
inueigh
,
and
cry
out
against
the
Pharisies
,
who
by
their
blinde
and
couetous
traditions
,
hindered
the
thankefulnes
,
and
remuneration
and
recompence
,
which
children
owe
to
their
poore
Parentes
;
they
thereby
making
the
lawe
of
God
(
namelie
,
the
fift
commandement
,
Honour
thy
father
and
thy
mother
)
of
no
authoritie
as
our
Sauiour
chargeth
them
Mat.
15.3.4.5
.
&c.
And
Iohn
ch.
10.31.32
.
and
before
that
,
ch.
8.44
.
he
conuicteth
manie
of
the
Iewes
,
to
be
the
children
of
the
Deuill
,
and
not
of
God
;
because
they
went
about
to
stone
him
,
who
had
wrought
manie
good
workes
among
them
.
And
verilie
,
infinit
was
the
goodnes
,
and
mercie
,
&
beneficence
,
which
our
Sauior
Christ
wrought
,
aboue
all
other
men
,
that
euer
were
,
both
to
the
soules
and
also
to
the
bodies
,
of
an
infinite
number
of
men
,
while
he
was
in
his
humanitie
here
vpon
the
earth
;
though
indeede
,
he
distributed
no
great
summes
of
money
among
them
.
And
yet
behold
,
al
was
not
able
to
subdue
this
furie
of
vnthankfulnesse
,
which
had
bereaued
them
of
all
dutifull
regard
of
his
good
workes
wrought
among
them
.
See
therefore
the
strange
nature
of
this
sinne
,
which
where
it
taketh
place
,
breedeth
the
greatest
trouble
and
disquietment
,
yea
the
greatest
malice
and
outrage
that
may
be
;
further
then
it
is
curbed
and
restrained
by
the
almightie
power
of
God
,
which
onely
is
able
to
suppresse
the
furie
of
the
wicked
.
Here
therefore
,
we
are
againe
to
obserue
,
that
albeit
vnthankfulnesse
to
men
,
did
rest
onely
in
the
neglect
of
the
dutie
of
thankes
;
yet
were
it
to
be
condemned
much
more
among
Christians
,
then
among
the
heathen
,
whose
great
hatred
against
it
,
we
haue
seene
testified
before
.
And
so
we
find
it
noted
,
to
the
reproofe
of
Pharaohs
butler
,
Gen.
ch.
40.23
.
because
he
did
so
long
forget
Ioseph
,
who
had
bene
so
great
a
comfort
to
him
,
while
he
remained
in
prison
with
him
;
yea
,
because
he
forgat
him
,
although
Ioseph
had
intreated
the
Butler
to
shew
him
mercie
,
and
to
be
a
meanes
to
Pharaoh
that
he
might
be
deliuered
out
of
his
vniust
imprisonment
.
But
we
see
that
vnthankfulnesse
to
men
goeth
not
alone
,
likewise
as
we
saw
before
,
that
vnthankfulnesse
to
God
,
goeth
not
without
an
vnruly
traine
.
And
therefore
also
,
it
maketh
it selfe
so
much
the
more
hainous
and
troublesome
or
grieuous
,
as
the
other
hath
shewed
it selfe
to
be
.
Whereupon
,
let
this
now
be
noted
,
for
a
graue
and
weightie
admonition
to
all
,
that
so
soone
as
the
heart
ceaseth
to
be
thankfull
,
for
benefites
receiued
of
good
and
mercifull
men
,
so
soone
doth
it
begin
to
grow
hurtfull
and
pernicious
against
men
.
The
which
admonition
,
that
it
may
the
rather
take
place
with
vs
,
let
vs
consider
of
the
warnings
which
the
holy
Scriptures
of
God
giue
vs
,
against
this
most
wicked
practise
,
both
by
precept
,
and
by
the
discouerie
and
rebuke
of
those
,
that
haue
wickedly
practised
the
same
.
And
so
will
we
come
to
the
punishment
of
this
sinne
.
For
Precept
of
admonition
against
it
,
we
may
well
call
to
mind
,
that
which
the
Apostle
setteth
downe
,
Rom.
ch.
12.17
.
&c.
and
1.
Thes.
5
15.
where
the
holy
Apostle
according
to
the
instruction
of
our
Sauiour
Christ
,
Matth.
5
44.
chargeth
all
Christians
,
to
be
so
farre
from
recompensing
good
with
euill
,
that
they
should
not
recompence
one
euill
turne
with
another
;
but
contrariwise
,
that
they
should
ouercome
euill
with
goodnesse
.
But
that
it
doth
not
seldome
fall
out
otherwise
,
it
may
appeare
by
the
complaints
of
the
seruants
of
God
,
against
examples
of
contrary
euil
practise
,
and
also
by
common
experience
.
Of
these
euill
examples
of
most
vnthankfull
practise
,
we
haue
the
speciall
complaints
of
Iob
,
Dauid
,
&
the
prophet
Ieremie
.
Of
Iobs
complaint
we
read
in
the
beginning
of
the
30.
chap.
of
his
booke
.
For
after
that
he
had
protested
his
kind
and
mercifull
course
of
life
,
all
the
time
of
his
prosperitie
,
as
hath
bene
alleaged
in
the
first
part
of
this
Treatise
,
out
of
the
29.
ch.
he
breaketh
into
this
speach
:
But
now
(
sa●th
he
)
they
that
are
yonger
then
I
,
mocke
me
:
yea
they
,
whose
fathers
I
might
haue
dispised
to
set
with
the
dogges
of
my
flocke
,
that
is
,
to
giue
them
a
place
among
my
poore
shepheards
and
other
heardmen
,
to
haue
part
of
that
which
they
cast
to
their
dogges
,
&c.
And
then
it
followeth
,
verse
.
9.
&c.
Now
I
am
their
song
,
and
I
am
their
talke
.
They
abhorre
me
,
and
flie
farre
from
me
,
and
spare
not
to
spit
in
my
face
.
Because
that
God
hath
loosed
my
coard
,
and
humbled
me
,
they
haue
loosed
the
bridle
before
me
,
&c.
This
is
the
complaint
of
Iob.
The
complaint
of
Dauid
is
set
downe
in
diuers
places
.
Namely
,
Psal.
7.4
.
where
he
saith
,
he
was
vexed
without
cause
of
him
whom
he
had
deliuered
.
And
Psal
,
35.12
.
They
reward
me
euill
for
good
,
to
haue
spoyled
my
soule
.
He
had
not
onely
one
such
a
principall
aduersary
,
and
as
it
were
a
ringleader
or
captaine
,
but
he
had
many
other
,
that
ioyned
with
that
chiefe
aduersarie
against
him
,
though
they
had
no
more
iust
cause
to
doe
so
,
then
their
leader
had
.
And
Psal.
38.20
.
They
also
that
reward
euill
for
good
are
mine
aduersaries
,
because
I
follow
goodnesse
.
And
Psal.
109.4.5
.
For
my
friendship
they
were
mine
aduersaries
,
but
I
gaue
my selfe
to
prayer
.
And
they
haue
rewarded
mee
euill
for
good
,
and
hatred
for
my
friendship
.
And
Psal.
120.7
.
I
seeke
peace
,
but
when
I
speake
therof
,
they
are
bent
to
warre
.
Hetherto
of
the
complaint
of
Dauid
.
Now
,
how
the
Prophet
Ieremie
complaineth
against
the
same
kind
of
most
vnthankefull
men
,
we
read
in
his
prophesie
,
chap.
18.20
.
And
he
putteth
vp
his
complaint
to
God
,
appealing
from
such
vnequall
aduersaries
to
the
most
righteous
Iudge
.
Shall
euill
be
recompenced
for
good
,
saith
the
Prophet
?
For
they
haue
digged
a
pitte
for
my
soule
:
remember
that
I
haue
stood
before
thee
to
speake
good
for
them
,
and
to
turne
away
thy
wrath
from
them
.
Where
it
is
worthy
to
be
marked
,
that
Praier
is
reckned
for
a
singular
benefit
,
to
those
that
are
praied
for
,
euen
by
the
iudgement
of
the
Lords
high
court
of
heauen
;
how
lightly
soeuer
,
they
through
their
owne
wickednesse
,
esteeme
of
it
,
and
frustrate
the
effect
thereof
.
Such
is
the
complaint
of
the
Prophet
Ierimiah
.
Whereby
,
together
with
the
former
complaints
of
Iob
,
and
Dauid
(
they
all
beeing
very
good
and
mercifull
men
)
we
may
perceiue
what
is
the
intollerable
vnthankfulnesse
of
the
children
of
this
world
,
against
the
children
and
seruants
of
God
,
who
doe
euerie
way
seeke
to
procure
the
greatest
and
best
good
they
can
vnto
them
.
But
what
is
all
this
,
in
comparisone
of
that
vnthankefulnesse
of
the
Iewes
,
to
our
Sauiour
Christ
,
mentioned
before
;
who
notwithstanding
he
was
infinitly
,
aboue
all
other
,
whether
Dauid
or
Ierimiah
,
or
anie
other
,
or
all
,
both
Prophets
,
Kings
,
and
Priests
,
most
tender
in
all
compassion
,
and
most
bounteous
in
the
exercise
of
all
goodnesse
toward
them
,
and
all
men
:
they
were
neuerthelesse
most
ingratefull
,
yea
most
malitious
and
spitefull
against
him
to
the
death
,
as
we
saw
from
the
10.
chap.
of
the
Euangelist
Iohn
:
and
as
the
effect
it selfe
confirmed
by
experience
,
and
most
diuelish
practise
in
the
end
.
And
touching
experience
,
who
is
it
,
euen
to
speake
generally
,
that
exerciseth
himselfe
in
doing
good
,
whether
to
the
bodies
,
and
outward
state
of
men
,
or
to
their
soules
,
and
true
welfare
thereof
,
specially
if
they
make
that
the
end
of
all
their
kindnesse
,
to
drawe
them
from
sinne
to
faith
and
obedience
to
God
,
as
all
right
good
&
godly
men
do
.
Who
hath
not
(
I
say
)
some
vncomfortable
experience
of
vnthankefulnesse
,
yea
of
bad
requital
,
at
the
hands
of
those
,
whose
benefit
and
saluation
they
seeke
.
The
good
vse
now
,
both
of
experience
,
and
of
examples
of
vnthankefull
persons
,
must
not
be
thereby
to
discourage
the
minds
of
any
from
dooing
good
,
that
their
loue
should
be
quenched
by
the
vnkinknesse
,
or
hatred
and
malice
of
other
:
but
according
to
those
former
good
examples
of
well
doing
(
we
looking
principally
to
the
vnweariablenesse
of
our
Sauiour
Christ
in
most
constant
continuance
of
dooing
the
greatest
good
,
though
he
was
requited
at
the
handes
of
the
most
part
,
with
the
most
bitter
and
worst
requitall
that
might
be
)
we
also
,
euerie
one
in
his
measure
,
may
confirme
our selues
in
a
good
and
mercifull
course
against
all
offences
whatsoeuer
:
yea
though
they
doe
at
any
time
a
rise
from
such
,
at
whose
hands
we
should
least
looke
for
them
,
euen
such
as
any
haue
reputed
to
bee
most
faithfully
affected
toward
them
.
For
doubtlesse
,
the
worke
of
all
such
shal
be
of
speciall
account
with
the
Lord
;
who
assuredly
,
will
so
much
the
more
aboundantly
requite
the
constant
goodnesse
and
mercie
of
his
seruantes
,
by
how
much
,
they
are
worse
recompenced
in
this
wicked
world
.
But
on
the
contrarie
as
touching
all
vnthankeful
ones
,
by
how
much
they
render
the
greater
euill
for
the
greater
good
;
Note
also
the
sin
of
vnthankfulnesse
is
great
euen
in
this
,
that
in
dscourageth
many
from
liberality
,
&
causeth
the
loue
of
many
to
waxe
cold
,
as
our
Sauiour
Christ
teacheth
,
Matt.
chap.
24.12
.
It
should
not
bee
so
:
but
experience
sheweth
it
to
be
true
by
reason
of
mans
infirmity
.
Wherefore
not
without
cause
haue
euen
the
heathen
condemned
vnthankful
persons
as
common
enemies
to
the
poore
&
needy
.
as
he
himselfe
protesteth
,
Rom.
12.19
.
and
Heb.
10.30
.
and
in
manie
other
places
.
Of
this
punishment
of
vnthankfulnesse
therefore
,
let
vs
now
henceforth
come
to
consider
.
Here
,
first
of
all
,
the
holie
Prouerb
offereth
it selfe
,
for
a
plaine
and
familiar
confirmation
.
For
he
that
rewardeth
euill
for
good
(
as
saith
King
Salomon
,
speaking
by
the
holie
Ghost
)
euill
shall
not
depart
from
his
house
,
chap.
17.
verse
13.
And
in
that
he
maketh
mention
of
the
house
of
the
vngratious
or
mischieuous
vnthankfull
man
,
which
is
the
highest
degree
of
vnthankfulnes
;
it
is
more
then
if
the
holie
Prouerb
had
affirmed
,
that
euill
should
rest
vpon
his
owne
person
alone
.
For
hereby
it
is
plaine
,
that
in
so
much
as
vsuallie
the
wife
,
and
children
,
and
seruantes
of
the
vnthankfull
man
,
are
wrapped
in
his
sinne
:
for
naturallie
we
are
all
of
vs
vnthankfull
,
and
will
easilie
be
drawne
into
it
:
therfore
they
are
partakers
of
the
punishment
with
the
master
of
the
familie
:
vnles
happilie
,
they
shall
by
the
grace
of
God
,
winde
themselues
out
of
the
guiltinesse
of
his
sinne
,
like
as
that
godlie
wise
Abigail
and
her
seruantes
did
,
from
partaking
with
Nabal
her
husband
in
his
sinne
;
and
so
escaped
the
punishment
,
hasting
toward
them
all
by
meanes
of
the
same
.
Wherefore
,
to
say
no
more
of
Nabal
,
that
great
and
rich
churle
,
saue
onelie
this
,
that
in
so
much
as
Dauid
beeing
with
his
foure
hundreth
men
in
the
wildernes
of
Paran
,
was
verie
good
to
the
seruantes
of
Nabal
,
so
that
his
men
tooke
nothing
from
them
,
but
were
as
a
wall
of
defence
both
night
and
day
:
thereupon
Nabals
owne
seruants
tell
their
Mistresse
,
that
they
feared
some
euill
would
suerlie
come
vpon
their
Master
,
and
vpon
all
his
familie
,
because
of
his
churlishnesse
:
1.
Sam.
25.
verses
14.15
.
&c.
Let
vs
take
a
further
view
of
some
other
examples
,
how
God
hath
punished
this
wicked
vnthankfulnesse
,
and
how
also
he
hath
armed
and
authorised
manie
menaces
and
threatenings
against
the
same
,
which
shall
surelie
,
in
their
due
times
and
seasons
,
take
place
against
all
offenders
,
whether
particular
persons
,
or
whole
people
and
nations
.
Our
first
example
to
this
purpose
,
shall
be
the
Egiptians
;
who
because
they
forgat
that
great
preseruation
,
which
God
gaue
them
by
the
hand
of
Ioseph
,
against
their
seuen
yeares
of
scarcitie
,
dearth
and
famine
;
and
for
that
they
dealt
verie
cruellie
,
against
the
people
of
Israel
,
for
whose
cause
God
vouchsafed
to
blesse
them
:
they
were
afterward
destroied
,
both
they
and
their
king
,
by
the
mightie
and
high
hande
of
the
Lord
from
heauen
.
And
the
rather
,
because
they
despised
the
more
gentle
corrections
of
the
Lord
,
whereby
he
called
them
to
repentance
,
Exod.
1.8
.
&c.
and
chap.
7.
&c.
and
ch.
14.16
.
The
Ammonits
,
Moabits
,
&
Edomits
,
who
were
fauorably
dealt
withal
by
the
people
of
Israel
,
when
they
came
out
of
the
land
of
Egypt
,
and
passed
by
them
toward
the
land
of
Canaan
:
for
according
to
the
commandement
of
God
,
they
did
in
nothing
molest
or
annoy
them
:
in
so
much
as
these
people
,
notwithstanding
the
fauour
which
Israel
shewed
vnto
them
,
did
afterward
maliciously
conspire
to
make
bloudy
and
cruell
warre
against
Israel
,
they
were
for
a
iust
reward
,
ouerthrowne
and
destroyed
,
one
by
the
sword
of
another
,
as
is
recorded
in
the
holy
storie
of
K.
Iehoshaphat
,
who
at
the
same
time
was
king
of
Iudah
.
For
the
good
king
had
prayed
to
God
against
them
,
amplifying
the
wickednes
of
their
enterprise
,
from
that
former
kindnes
of
Israel
,
though
long
before
shewed
to
their
ancestors
,
as
we
reade
2.
Chron.
20.10.11.12
.
in
these
words
;
Behold
(
saith
king
Iehoshaphat
,
in
his
prayer
against
them
)
the
children
of
Ammon
,
and
Moab
,
and
mount
Seir
,
by
whom
thou
wouldest
not
let
Isral
go
,
when
they
came
out
of
the
land
of
Egypt
:
but
they
turned
aside
from
them
and
destroyed
them
not
:
Behold
(
saith
king
Iehoshaphat
)
they
reward
vs
,
in
comming
to
cast
vs
out
of
thine
inheritance
,
which
thou
hast
caused
vs
to
inherite
.
O
our
God
,
wilt
thou
not
iudge
them
,
for
there
is
no
strength
in
vs
to
stand
before
this
great
multitude
that
commeth
against
vs
,
neither
do
we
know
what
to
do
:
but
our
eyes
are
toward
thee
,
&c.
Such
was
the
prayer
of
the
godly
king
:
the
effect
of
it
is
testified
in
the
20.
verse
.
The
Lord
layd
ambushments
against
the
children
of
Ammon
,
Moab
,
and
mount
Seir
,
who
were
come
against
Iudah
,
and
they
slewe
one
another
.
This
iudgement
fell
vpon
them
because
they
went
about
to
recompence
euill
for
good
,
as
king
Iehoshaphat
alleaged
before
the
Lord
in
his
prayer
against
them
.
And
in
the
same
second
booke
of
Chron.
24.
vers.
22.
&c.
Because
Ioash
,
king
of
Iudah
,
remembred
not
the
kindnesse
which
Iehoiadah
had
done
to
him
,
but
in
a
rage
slew
his
sonne
:
yea
,
and
that
also
very
vniustly
,
euen
because
he
had
at
the
commandement
of
God
,
rebuked
both
him
&
the
people
for
their
sinne
:
the
Lord
therefore
very
shortly
after
,
sent
the
host
of
Aram
against
him
,
which
destroyed
all
the
princes
of
the
people
.
Yea
,
though
they
came
with
a
small
company
of
men
,
yet
the
Lord
deliuered
a
very
great
armie
of
the
people
of
Iudah
into
their
hand
,
because
they
had
forsaken
the
Lord
God
of
their
fathers
.
A
manifest
proofe
whereof
was
this
,
that
they
slew
the
Prophet
of
the
Lord
most
outragiously
and
tumultuously
,
for
doing
his
dutie
,
and
that
also
euen
in
the
Court
of
the
Lords
Temple
:
yea
,
albeit
he
was
the
sonne
of
such
a
one
,
in
remembrance
of
whose
speciall
goodnes
toward
them
,
and
among
them
,
they
ought
so
much
the
rather
to
haue
taken
some
pause
and
deliberation
about
the
matter
.
The
indignitie
of
this
action
containing
in
it
so
intollerable
vnthankfulnesse
,
both
to
God
and
man
,
and
that
euen
in
the
face
and
presence
of
his
diuine
Maiestie
,
it
causeth
our
Sauiour
Christ
mightily
to
inueigh
against
it
,
and
other
like
dealing
of
the
wicked
,
among
the
people
of
God
,
from
time
to
time
,
Matt.
23.33
.
O
seruants
,
ô
generation
of
vipers
(
saith
our
Sauiour
Christ
)
how
should
ye
escape
the
damnation
of
hell
?
wherefore
,
behold
I
send
ye
Prophets
,
and
wise
men
,
and
Scribes
,
and
of
them
ye
will
kill
and
crucifie
;
and
of
them
will
ye
scourge
in
your
Sinagogues
,
and
persecute
from
citie
to
citie
,
that
vpon
you
may
come
all
the
righteous
bloud
that
was
shed
vpon
the
earth
,
from
the
bloud
of
Abel
the
righteous
,
vnto
the
bloud
of
Zacharias
the
sonne
of
Barachias
,
whom
ye
slewe
betweene
the
temple
and
the
altar
.
Verily
,
I
say
vnto
ye
,
all
these
things
shall
come
vpon
this
generation
,
&c.
Among
this
bloud
,
thus
vnrighteously
shed
,
and
among
the
examples
of
bloudy
vnthankefulnesse
,
and
the
iust
reuenge
thereof
by
the
Lord
;
we
may
here
take
in
the
example
of
the
Shechemites
,
of
whom
we
read
in
the
9.
ch.
of
the
Iudges
,
who
because
they
shewed
not
kindnesse
to
the
children
of
Gideon
,
according
to
all
that
he
had
shewed
vnto
Israel
,
were
grieuously
punished
of
God
,
by
mutinous
robbing
and
spoyling
one
of
another
.
For
God
sent
an
euill
spirite
betweene
Abimelech
,
and
the
men
of
Shechem
:
and
the
men
of
Shechem
brake
their
promise
to
Abimelech
,
that
the
crueltie
toward
the
seuentie
sonnes
of
Ierubbaal
,
and
their
bloud
might
come
and
be
layd
vpon
Abimelech
their
brother
,
which
had
slaine
them
,
and
vpon
the
men
of
Shechem
who
had
ayded
him
to
kill
his
brethren
.
Iudg
,
ch.
8.35
.
and
ch.
9.23.24
.
&c.
This
example
thus
added
to
the
rest
;
let
vs
now
,
from
that
threatning
of
our
Sauiour
Christ
.
Matth
,
23.
against
all
requiters
of
goodnesse
with
euill
,
proceede
,
to
take
alike
view
of
some
of
the
fearefull
threatnings
of
God
against
the
same
kind
of
wicked
men
,
as
we
finde
them
recorded
in
his
holy
word
:
which
shall
as
certainely
take
effect
in
time
to
come
,
as
any
of
those
iudgementes
,
which
haue
alreadie
bene
performed
,
for
the
warning
of
all
other
,
in
the
times
already
passed
.
Among
these
fearefull
threatnings
,
determined
against
wicked
and
mischieuous
vnthankfull
men
,
that
which
was
alleaged
out
of
the
Prouerbes
,
many
be
here
iustly
called
to
mind
againe
:
that
euill
shall
not
depart
from
his
house
whosoeuer
rewardeth
euill
for
good
.
Prouerb
17.13
.
And
to
like
purpose
,
may
we
remember
the
imprecation
of
the
109.
Psalme
,
once
alleaged
before
:
Set
thou
the
wicked
ouer
him
,
&c.
Namely
because
for
friendship
they
were
aduersaries
,
rewarding
euill
for
good
&
hatred
for
friendship
,
&c.
And
remembred
not
to
shew
mercie
but
persecuted
the
afflicted
&c.
verse
.
4.5.6
.
&c.
As
it
followeth
in
many
verses
of
the
Psalme
.
The
which
fearefull
,
and
(
as
it
seemeth
to
carnall
minded
men
)
ouer
harsh
and
bitter
imprecation
,
it
is
no
other
then
that
which
Dauid
wisheth
euen
against
himselfe
,
as
well
as
against
any
other
,
if
he
had
rewarded
euill
to
him
that
had
peace
with
him
.
For
then
(
saith
he
)
Let
the
enemie
persecuted
my
soule
and
take
it
:
yea
let
him
tread
my
life
downe
vpon
the
earth
,
and
lay
mine
honour
in
the
dust
.
Selah
.
As
though
he
should
say
,
let
him
lay
it
deepe
in
the
dust
,
I
craue
no
mercie
,
&c.
For
he
acknowlegeth
,
that
he
should
be
worthy
to
loose
all
protection
of
God
,
and
to
fall
into
the
hands
of
his
enemies
,
so
as
they
might
haue
their
full
desire
in
his
vtter
ouerthrowe
.
The
like
imprecation
to
that
of
the
109.
Psalme
,
we
read
likewise
in
the
prophesie
of
Ieremiah
,
in
the
place
before
cited
;
where
he
putteth
vp
his
complaint
vnto
God
against
those
which
recompensed
him
euill
for
good
:
for
there
,
his
imprecation
followeth
in
this
manner
.
Deliuer
vp
their
children
vnto
famine
,
and
let
them
drop
away
by
the
force
of
the
sword
,
and
let
their
wiues
be
robbed
of
their
children
,
and
be
widdowes
:
and
let
their
husbands
be
put
to
death
,
and
let
their
young
men
be
slaine
by
the
sword
in
battell
,
&c.
Ier.
ch.
18.21
.
&c.
These
fearefull
imprecations
containe
in
them
as
fearefull
threatnings
,
as
they
themselues
be
.
For
seeing
God
hath
by
his
holy
spirit
guided
his
seruants
,
as
liuely
and
sincere
interpreters
of
his
holy
iustice
herein
,
to
set
them
downe
:
there
is
no
doubt
but
they
are
ratified
in
heauen
,
for
the
perpetuall
admonition
and
warning
of
all
men
to
the
end
of
the
world
,
whosoeuer
will
auoid
that
vengeance
,
that
is
contained
in
them
against
this
sinne
.
Neither
let
any
man
flatter
himselfe
,
because
all
this
(
as
hath
also
bene
obserued
before
)
is
spoken
against
the
height
and
extremitie
of
the
sinne
of
vnthankefulnesse
;
as
though
negligence
,
or
forgetfulnesse
,
or
misapplying
of
beneficence
,
came
not
within
the
compasse
of
this
curse
:
for
euen
these
sinnes
also
,
are
with
great
seueritie
condemned
of
God
.
In
the
newe
Testament
,
the
Apostle
Iude
hauing
layd
forth
the
greatnesse
of
their
sinne
,
who
(
communicating
in
the
holy
beneficence
and
contributions
of
the
Christian
Churches
,
and
intruding
themselues
for
guestes
in
the
loue-feastes
)
had
no
care
to
feede
themselues
in
the
feare
of
God
,
and
to
liue
as
Christians
ought
to
doe
:
he
sheweth
first
,
the
greatnesse
of
this
sinne
,
in
that
he
saith
,
such
were
spottes
in
their
holy
feastes
,
Cloudes
without
water
carried
about
of
the
windes
,
corrupt
trees
without
fruite
,
&c.
And
then
followeth
the
punishment
,
which
the
holie
Ghost
threateneth
and
pronounceth
:
To
them
is
reserued
the
blackenesse
of
darkenesse
for
euer
.
The
like
is
sayd
of
the
Apostle
Paul
.
1.
Tim.
5.12.13
.
concerning
the
young
widdowes
who
abused
the
maintenance
which
they
had
by
the
Churches
to
idlenesse
,
yea
to
prating
and
busie
medling
,
&c.
And
now
further
,
let
vs
reason
thus
against
all
kind
of
vnprofitable
consumers
of
Christian
beneficence
;
that
in
so
much
,
as
euen
they
who
giue
not
any
thing
at
all
to
holy
vses
,
are
greatly
punished
,
although
they
be
no
sacrilegious
riflers
and
spoylers
of
Church
goods
:
yea
euen
they
that
giue
,
if
it
be
in
hypocrisie
,
and
not
with
an
vpright
heart
,
as
we
haue
a
memorable
example
in
Ananias
and
Saphira
his
wife
:
for
they
were
both
punished
by
an
extraordinarie
and
sodaine
death
,
which
caused
great
feare
to
fall
on
all
the
Church
,
which
were
the
beholders
of
it
,
&
on
as
many
also
as
heard
of
it
,
Act.
5.1
.
&c.
11.
And
seeing
all
that
boast
of
greater
liberalitie
,
then
they
do
in
truth
performe
such
as
King
Salomon
,
saith
,
doe
boast
of
false
liberalitie
,
Prouerb
.
chap.
25.
verse
14.
and
so
being
mockers
of
God
,
cannot
scape
vnpunished
,
according
to
that
of
the
Apostle
,
Gal.
6.
As
a
man
soweth
,
so
shall
he
reape
.
In
like
maner
,
how
should
we
thinke
,
that
he
which
receiueth
corruptly
,
that
is
,
contrary
to
the
vertues
required
to
Christian
receiuing
,
neither
hath
care
to
vse
that
beneficence
Christianly
which
he
hath
receiued
:
how
can
we
thinke
(
I
say
)
that
such
a
one
should
not
be
subiect
to
the
punishment
?
For
doubtlesse
,
it
is
no
lesse
sinne
to
vse
good
things
ill
,
then
not
to
giue
them
well
.
Is
it
not
as
great
a
sinne
to
destroy
a
field
of
corne
after
it
is
sowne
,
as
Absolom
burnt
vp
Ioabs
corne
,
2.
Sam.
14.30
.
as
if
Ioab
had
not
caused
it
first
to
be
sowne
?
But
I
will
not
prosecute
this
point
,
it
being
of
it selfe
,
to
all
reasonable
men
,
as
I
suppose
,
euident
&
plaine
.
Wherefore
I
come
to
make
some
vse
of
it
,
and
so
drawe
to
an
end
of
our
Treatise
,
as
one
thereunto
called
by
the
importunitie
of
other
great
and
weightie
businesse
of
the
Lord
.
To
this
purpose
,
I
beseech
you
(
I
speake
to
all
those
that
are
partakers
of
holy
and
Christian
beneficence
)
let
vs
thinke
,
earnestly
with
our selues
,
and
weigh
the
matter
,
as
with
equall
ballance
,
in
our
owne
consciences
before
hand
;
what
anie
of
vs
should
answere
to
the
Lord
,
if
we
should
behaue
our selues
so
dissolutely
in
the
abuse
and
mispending
thereof
,
that
the
Lord
should
be
prouoked
to
bring
forth
his
seruants
to
witnesse
before
his
iudgement
seat
against
vs
:
that
although
they
had
,
for
his
sake
,
fed
vs
,
when
we
were
hungry
,
refreshed
vs
with
drinke
when
we
were
drie
and
thirsty
,
clothed
vs
when
we
were
naked
,
lodged
vs
when
we
were
harbourlesse
,
visited
vs
when
we
were
sicke
and
in
prison
:
nay
rather
,
if
they
should
be
brought
for
witnesses
(
as
they
might
be
touching
some
of
vs
,
)
that
they
had
not
onely
,
for
the
Lords
sake
,
kept
vs
from
extreme
pouertie
and
miserie
,
preuented
our
imprisonment
,
&c.
but
that
they
had
fed
vs
deintily
,
clothed
vs
costly
,
lodged
vs
in
soft
bedding
,
and
euery
way
tendered
vs
charily
,
for
his
sake
,
if
notwithstanding
all
this
,
any
of
vs
should
not
be
found
carefull
to
serue
the
Lord
,
and
so
to
reioyce
the
hearts
of
our
nursing-fathers
and
nursing-mothers
,
answerable
to
their
so
precious
and
rare
kindnesse
and
bountie
poured
vpon
vs
.
But
much
rather
if
we
should
idly
,
profanely
,
and
wickedly
waste
all
that
holy
prouision
,
and
as
it
were
the
Manna
of
heauen
,
which
hath
bene
bestowed
vpon
vs
,
to
the
dishonour
of
the
name
of
God
,
and
to
the
griefe
and
discouragement
of
the
hearts
of
our
godly
benefactors
:
let
vs
(
I
say
)
earnestly
bethinke
our selues
,
what
any
of
vs
could
answer
in
this
case
.
Nay
rather
,
as
the
truth
is
,
let
vs
assure
our selues
,
that
whosoeuer
of
vs
,
shall
be
found
thus
culpable
,
or
much
lesse
;
that
,
out
of
all
question
,
we
should
be
altogether
without
answere
,
as
men
dumbe
and
vtterly
speechlesse
;
euen
like
to
th●t
vnmeete
and
rude
guest
,
that
at
the
marriage
feast
of
the
Gospell
,
in
so
much
as
he
was
found
there
without
his
marriage
garment
,
to
the
dishonour
of
the
feast
.
And
so
being
speechlesse
,
and
conuict
in
our
owne
consciences
,
of
intollerable
and
sacrilegious
wickednesse
,
what
might
wee
possibly
looke
for
,
but
as
at
the
commandement
of
the
King
and
Lord
of
the
feast
,
or
of
the
Iudge
sitting
vppon
the
throne
of
iudgement
,
to
be
taken
and
bound
hand
&
feete
,
and
so
to
be
cast
into
vtter
darkenesse
,
where
shall
be
weeping
and
gnashing
of
teeth
;
which
was
the
righteous
iudgement
of
God
vpon
the
profane
and
rude
guest
,
Matt.
22.11.12.13
.
O
therefore
,
how
much
better
;
yea
how
much
more
blessed
and
happie
shall
it
be
,
if
according
as
God
of
his
rich
mercie
,
do
make
anie
of
vs
partakers
of
his
more
speciall
grace
&
fauor
,
in
the
inlarging
of
the
tender
bowels
and
compassion
of
his
good
and
mercifull
seruants
toward
vs
;
we
shall
through
his
grace
awake
and
stirre
vp
our selues
,
and
inlarge
our
heartes
,
yea
,
if
we
shall
rise
early
in
the
morning
(
as
the
holy
Scriptures
vse
to
speake
)
that
we
may
speedily
and
with
all
diligence
indeuour
after
the
performance
of
euerie
good
dutie
,
of
true
christian
obedience
and
thankfulnes
both
toward
God
and
man
,
to
euerie
good
beneficiall
friend
,
and
to
the
whole
Church
of
God
.
For
hereunto
we
are
called
,
yea
verie
honorablie
inuited
,
and
as
it
were
hyred
.
Hereby
also
are
we
made
debtours
to
all
,
so
far
forth
as
God
shall
vouchsafe
to
open
the
doore
vnto
vs
,
and
to
giue
vs
anie
blessed
occasion
and
opportunitie
,
to
perfourme
anie
good
and
right
seruiceable
dutie
.
Thus
dooing
,
we
shall
be
so
far
from
the
displeasing
and
dishonouring
of
God
;
and
so
farre
also
,
from
the
reprochfull
and
damnable
blot
of
vnthankfulnesse
,
that
we
shall
giue
God
double
honour
:
first
,
in
the
acknowledgment
of
his
mercie
,
as
it
were
reached
forth
,
by
his
owne
most
gratious
and
diuine
hand
,
out
of
that
fountain
and
treasurie
of
all
holie
and
sacred
beneficence
,
which
is
onelie
with
him
and
from
him
:
and
secondlie
,
we
shall
honour
his
diuine
Maiestie
,
in
the
worke
of
his
speciall
grace
,
whereby
he
causeth
his
owne
image
&
glorious
vertues
to
shine
and
cast
forth
the
comfortable
beames
thereof
,
from
the
mercifull
affection
and
liberall
actions
of
his
deare
children
.
Further
also
,
thus
doing
,
we
shall
giue
incouragement
to
those
that
are
beneficially
and
liberally
minded
,
to
continue
their
liberalitie
:
yea
,
(
as
they
shall
increase
in
ability
)
to
increase
their
well
doing
toward
many
,
when
they
shal
behold
it
to
be
wel
bestowed
.
And
,
finally
thus
doing
,
do
we
not
see
that
euen
in
the
receiuing
,
we
our selues
doo
giue
?
we
giue
God
his
glorie
,
and
we
giue
his
gratious
instrumentes
that
which
is
their
due
:
yea
,
we
giue
our selues
,
&
all
that
God
hath
giuen
vs
,
to
God
&
his
Church
;
which
are
the
only
right
endes
wherefore
God
hath
giuen
vs
that
which
we
are
,
and
all
whatsoeuer
we
do
enioy
.
So
that
although
it
standeth
firme
as
mount
Sion
,
which
our
Sauiour
Christ
hath
affirmed
,
that
it
is
a
blessed
thing
to
giue
and
distribute
benefites
,
rather
then
to
receiue
them
:
yet
seeing
in
receiuing
as
we
ought
to
receiue
,
we
do
giue
againe
that
which
we
ought
to
giue
:
if
we
so
continue
and
abide
,
we
shall
also
be
blessed
of
God
in
our
deede
.
Yea
,
we
may
be
bold
to
go
a
step
further
,
&
truly
affirme
,
that
if
any
by
the
grace
of
God
,
shall
giue
better
things
then
they
receiue
;
that
is
,
spirituall
things
for
carnall
,
as
the
holy
Scriptures
call
the
transitory
things
of
this
world
,
heauenly
for
earthly
,
eternall
for
temporall
,
&c.
they
shall
herein
stand
more
blessed
,
then
if
they
had
giuen
only
the
same
thinges
of
this
life
which
they
receiued
,
yea
though
they
had
giuen
them
to
others
,
in
farre
greater
aboundance
then
they
haue
receiued
them
their
owne
selues
.
Wherefore
,
that
we
may
conclude
,
and
present
this
our
Treatise
,
the
best
gift
that
for
the
present
we
haue
,
in
as
dutifull
and
thankfull
maner
as
we
may
,
both
to
God
and
his
Church
:
would
to
God
most
humbly
,
and
with
al
the
heart
,
soule
,
mind
and
spirit
,
that
these
poore
labours
may
be
so
blessed
and
prospered
,
that
not
onely
beneficence
may
on
all
hands
,
in
the
which
there
is
any
power
to
helpe
,
be
incouraged
and
holpen
forward
to
all
good
ends
and
purposes
,
as
may
be
most
to
the
glory
of
God
,
&
to
the
mercifull
reliefe
of
euery
necessity
&
need
of
the
poore
of
his
people
:
but
also
that
all
sorts
,
whosoeuer
are
partakers
of
the
holy
beneficence
,
whether
Ministers
of
the
word
of
God
,
or
students
in
schooles
of
learning
,
or
poore
of
any
other
condition
,
may
be
moued
to
be
carefull
to
take
such
a
holy
,
diligent
and
profitable
course
of
life
,
as
may
best
beseeme
those
,
who
are
nourished
in
the
bosom
of
the
Church
,
from
the
speciall
treasurie
,
allowance
,
and
portion
,
as
it
were
,
of
the
Lord
himselfe
:
that
in
this
their
good
and
godly
course
of
life
,
they
may
be
happily
and
eternally
blessed
of
God
.
And
touching
those
,
that
as
yet
haue
not
this
due
regard
,
my
humble
&
harty
prayer
is
,
that
they
may
haue
grace
,
so
speedily
to
consider
in
how
feareful
an
estate
they
are
,
that
they
may
be
stirred
vp
to
preuent
the
most
wofull
&
euerlasting
punishments
of
God
,
by
true
repentance
in
a
blessed
change
of
their
life
.
The
Whore
(
as
Saint
Iohn
was
instructed
by
that
reuelation
which
our
Sauiour
Christ
gaue
him
from
heauen
)
which
sitteth
vpon
the
scarlet
coloured
beast
,
and
is
her selfe
arayed
in
purple
and
scarlet
,
and
gilded
with
golde
,
and
precious
stones
,
&
pearles
,
who
hath
a
cup
of
gold
in
her
hand
,
full
of
abominations
,
&c.
she
shall
be
damned
.
Reuel
.
ch.
17.1
.
&c:
Why
so
?
It
is
declared
in
the
same
chapter
,
and
in
the
chapter
next
following
,
that
this
damnation
shall
come
vpon
her
,
that
is
,
vpon
the
adulterous
church
of
Rome
,
the
mother
of
the
whordomes
and
abominations
of
the
earth
as
there
she
is
called
because
,
in
steade
of
mainteining
the
puritie
,
and
as
we
may
say
the
virgine-like
or
mariage
chastitie
of
the
faith
of
Christ
,
and
pure
spirituall
worship
of
God
;
in
steade
of
procuring
the
saluation
of
men
,
by
the
right
vse
of
Gods
holie
ordinances
,
word
,
Sacramentes
,
Praier
,
&c.
in
steed
of
cherishing
his
good
and
faith-full
seruantes
,
whether
poore
or
rich
,
noble
or
of
lowe
degree
,
king
or
meane
subiect
:
it
hath
not
feared
to
beare
,
as
in
the
forehead
,
many
names
of
blasphemie
against
God
and
Christ
;
to
commit
infinite
spirituall
and
grosse
fornications
,
against
the
purity
of
his
worship
;
to
make
marchandise
of
the
soules
of
men
,
for
filthie
lucre
and
aduantage
,
by
the
corrupting
of
holie
doctrine
and
promises
of
the
Gospell
;
to
make
it selfe
drunken
with
the
bloud
of
the
Prophetes
,
and
of
other
good
Saintes
and
holie
Martyrs
,
onelie
because
they
rebuked
,
and
gaue
testimonie
against
their
most
wicked
abominations
:
all
which
blasphemous
impieties
,
and
most
filthie
,
treacherous
,
and
cruell
practises
,
were
found
,
both
in
the
chiefe
citie
,
and
also
in
all
other
places
,
where
this
strumpet
hath
borne
anie
sway
,
by
making
the
Kinges
of
the
earth
drunken
with
the
wine
of
her
fornication
.
For
these
causes
therefore
(
saith
the
Spirit
of
God
)
as
appeareth
more
at
large
,
in
those
two
chapters
of
the
booke
of
the
Reuelation
of
our
Lord
Iesus
Christ
,
which
he
made
knowne
by
his
Angell
,
to
his
seruant
Iohn
:
this
most
filthie
whore
shall
be
most
wofullie
iudged
and
condemned
of
God
.
God
therefore
,
(
I
say
yet
once
againe
)
of
his
infinite
mercie
,
and
most
bounteous
goodnes
,
giue
all
that
be
his
,
both
among
them
,
and
among
our selues
,
and
in
all
Churches
,
trulie
professing
and
honouring
the
most
gratious
and
glorious
name
of
our
Lord
Iesus
Christ
;
that
in
this
so
great
and
weightie
a
matter
,
of
Christian
giuing
and
receiuing
of
holie
beneficence
,
(
which
so
generallie
and
so
nearelie
concerneth
and
blindeth
all
,
to
dutifull
regard
in
either
respect
)
that
we
may
auoide
all
the
errors
and
sinnes
thereinto
incident
,
(
the
which
as
hath
bene
declared
are
manie
and
great
)
and
so
escape
the
heauie
plagues
and
punishmentes
of
God
due
to
the
same
,
both
in
this
world
,
and
in
the
world
to
come
.
And
that
on
the
contrary
we
may
be
so
guided
by
the
holy
Spirit
of
God
,
to
proceed
according
to
the
streight
line
,
and
euen
and
equal
measure
of
his
word
,
both
in
Giuing
&
Receiuing
here
for
a
while
;
that
for
euer
we
may
be
partakers
,
of
the
most
precious
and
inualuable
gift
,
of
euerlasting
life
and
happinesse
,
in
the
glorious
kingdome
of
heauen
,
through
the
onelie
worthinesse
and
merit
,
of
our
Lord
Iesus
Christ
,
the
only
begotten
sonne
of
God
;
to
whom
with
the
father
,
and
the
holie
Ghost
,
three
most
glorious
and
distinct
persons
,
one
true
,
eternall
and
euerliuing
God
,
onlie
wise
,
holie
,
righteous
,
gratious
and
mercifull
,
most
bounteous
Lord
God
,
the
onelie
author
and
fountaine
,
and
the
onlie
wise
distributer
and
disposer
of
all
good
giftes
and
graces
,
both
in
heauen
and
in
earth
;
be
all
praise
,
honour
and
glorie
,
maiestie
and
thanksgiuing
,
ascribed
,
and
acknowledged
of
vs
,
and
of
all
creatures
,
both
visible
and
inuisible
,
both
nowe
and
for
euer
and
euer
,
in
all
thinges
:
and
namelie
for
his
late
gratious
succour
,
against
the
yeeres
of
dearth
among
our selues
,
for
renewing
of
our
plentie
;
for
the
suppressing
of
the
roguish
life
,
and
thereby
,
for
opening
of
a
doore
,
to
the
more
orderlie
and
comfortable
practise
of
true
liberalitie
:
who
also
vouchsafe
to
giue
grace
,
that
on
all
handes
,
it
may
bee
dulie
practised
and
put
in
holie
and
Christian
execution
.
Amen
.
An
Addition
of
choise
Sentences
gathered
out
of
sundrie
Writers
both
Christian
and
heathen
,
which
may
to
good
purpose
be
referred
to
the
Chapters
of
either
part
of
the
Treatise
,
according
to
the
direction
hereafter
specified
.
MVlta
delectant
,
pauca
vincunt
.
Beneficentia
ac
liberalitate
nihil
est
naturae
hominis
accommodatius
:
Nothing
is
more
beseeming
mankind
then
beneficence
and
liberalitie
:
Cicero
Off.
1.
And
lib.
2.
Summi
cuiusque
bonitas
commune
perfugium
est
omnibus
:
As
euery
man
is
in
more
high
estate
,
so
ought
he
to
be
a
more
common
refuge
for
a
any
man
to
flie
vnto
.
Nihil
est
tantopere
expetendum
homini
,
inprimis
diuiti
,
quàm
vt
ex
animo
benefaciat
.
Nothing
is
so
earnestly
to
be
desired
of
a
man
,
specially
of
a
rich
man
,
as
that
he
may
haue
grace
to
be
hartily
beneficially
Fr.
Iunius
,
annot.
Prou.
19
22.
It
is
a
speciall
blemish
to
graue
and
learned
men
,
and
of
great
iudgement
in
the
Scriptures
,
being
also
rich
&
wealthy
,
if
they
shall
be
noted
to
be
nothing
sutable
in
liberality
but
on
the
contrarie
:
For
such
to
abound
in
this
dutie
,
it
giueth
them
as
great
a
grace
in
the
eyes
both
of
God
&
man
,
as
any
knowledge
,
or
speech
,
or
any
other
,
or
all
their
gifts
put
together
:
For
that
which
is
to
be
desired
of
a
man
is
his
goodnesse
.
Prou.
19.22
.
Read
in
the
verie
godly
and
frutfull
Lectures
of
Samuel
Bird
of
Ypswidge
,
vpon
the
8.
and
9.
chap.
2.
epist.
Cor.
pag.
26.
27.
28.
And
againe
pag.
82.
Kindnesse
to
other
giftes
is
as
the
face
to
other
parts
of
the
body
,
&c.
I
pray
reade
the
places
diligently
,
and
all
other
the
godly
instructions
of
that
little
booke
vpon
those
two
chapters
.
For
as
he
truly
saith
,
pag.
33.
In
hard
times
if
men
would
knowe
what
regard
they
should
haue
of
their
poore
brethren
,
they
should
consult
with
those
chapters
of
the
Apostle
wherein
the
holy
Ghost
hath
of
purpose
set
downe
his
holy
will
and
pleasure
vnto
vs
.
Sentences
to
be
referred
to
the
first
Chap.
of
the
first
part
of
the
Treatise
.
Apud
homines
moderatissimos
quosque
praestabilius
habetur
beneficium
dare
quàm
accipere
:
Greg.
Nazianz.
Orat.
27.
de
Pauperum
amore
.
And
againe
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Nihil
beneficentia
diuinius
in
hominem
cadit
.
Naz.
Orat.
18.
ad
ciues
Trep
.
Nulla
in
re
magis
Deo
similes
sumus
quàm
beneficentia
:
We
are
in
nothing
more
like
to
God
,
then
when
wee
practise
beneficence
.
Plinie
and
other
among
the
heathen
.
Reade
Calu.
Harm
.
Euang.
vpon
the
45.
verse
of
the
5.
ch.
of
Matth.
Generosi
animi
&
magnifici
est
iunare
&
prodesse
:
He
hath
a
right
Gentleman
like
and
noble
mind
who
is
beneficiall
&
helpefull
.
Seneca
.
Demosthenes
being
asked
wherin
man
resembleth
God
,
he
answered
,
that
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
be
beneficiall
,
and
to
speake
the
truth
.
Quis
tam
miser
,
tam
neglectus
,
qui
Dei
munificentiam
non
senserit
?
&
ad
quem
non
aliquid
ex
illo
benignissimo
fonte
manauerit
?
Who
is
so
miserable
or
forlorne
,
that
he
hath
no
comfort
of
Gods
bountie
?
and
to
whom
nothing
hath
issued
from
that
most
gratious
founiaine
?
Seneca
de
Benefic
.
lib.
4.
cap.
4.
Homo
nihil
tam
Dei
habet
quàm
benefacere
,
vt
superius
dictum
est
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Yet
God
in
great
matters
,
man
in
small
things
:
either
of
them
according
to
their
power
.
Dei
proprium
est
perpetuo
saluandi
studio
teneri
,
nec
hominum
indignitate
à
benefaciendo
absterreri
.
Gualterus
.
Religionis
summa
est
imitare
quem
colis
.
It
is
an
abridgement
of
religion
for
a
man
to
imitate
God
whom
he
worshippeth
.
Aug.
de
Ciuit.
Dei
.
lib.
8.
cap.
17.
Magna
certè
beneficentiae
laus
,
quòd
teste
Spiritu
sancto
,
piae
ac
perfectae
vitae
summam
in
se
continet
.
It
is
verily
a
great
praise
of
beneficence
in
so
much
as
(
the
holy
Ghost
bearing
witnesse
)
it
comprehendeth
the
summe
of
a
godly
&
entire
life
.
Caluinus
in
Act.
Apost.
cap.
9.36
.
Regem
,
armis
quàm
munificentia
vinci
,
minus
flagitiosum
.
It
is
not
so
heinous
a
thing
for
a
king
to
be
vanquished
in
battell
as
to
faile
in
bountifulnesse
.
Salust
.
Bell.
Lugurth
.
Sentences
that
may
be
referred
to
the
second
Chapter
.
Beneficentia
ex
beneuolentia
manare
debet
.
Affectus
tuus
nomen
imponit
operituo
.
Weldoing
ought
to
proceede
from
well-willing
.
Such
as
is
the
affection
,
such
is
thy
action
.
Amb.
Off.
cap.
30.
.
Bneneficentia
complectitur
&
cordis
beneuolentiam
,
&
operis
beneficium
.
Beneficence
comprehendeth
both
the
beneuolence
of
the
heart
,
and
the
benefite
it selfe
,
as
touching
the
outward
worke
.
Beneficium
nullum
est
nisi
quod
amica
&
benigna
voluntas
ad
nos
defert
.
It
is
no
benefite
at
all
if
friendly
good
will
be
not
the
messenger
of
it
.
Sen.
de
Ben.
lib.
6.
cap.
7.
And
cap.
11.
Voluntas
omne
officium
perficit
.
Beneuolentia
est
communis
quaedam
pareus
omnium
,
Amb.
Off.
1.
30
Magnificentissimae
bonitatis
est
vt
tuum
quoque
inimicum
diligas
.
That
goodnesse
is
most
noble
or
bounteous
when
a
man
can
heartily
loue
and
tender
his
enemie
.
Aug.
Enchirid.
cap.
73.
What
is
more
free
then
Gift
?
Id
iustè
,
id
piè
id
humanò
fit
quod
sine
spe
recipiendi
feceris
.
That
is
iustly
,
that
is
Godly
,
that
is
curteously
done
in
deed
which
is
done
without
looking
to
receiue
any
thing
againe
.
Lactant.
Instit.
diuin.
lib.
6.
cap.
11.
And
cap.
12.
Tenendum
est
omni
modo
vt
ab
officio
miserecordiae
spes
recipiendi
absit
omnino
.
Aliter
non
humanitas
erit
illa
,
sed
beneficij
foeneratio
.
Danda
autem
sunt
beneficia
non
foeneranda
.
Non
est
dubium
quin
is
qui
liberalis
benignusue
dicitur
,
officium
non
fructum
sequatur
.
It
is
out
of
all
doubt
that
he
which
rightly
beareth
the
name
of
a
liberall
or
kind
man
,
followeth
not
after
profit
but
looketh
what
belongeth
to
good
dutie
it selfe
.
Cicero
,
lib.
1.
de
Legibus
.
Beneficiorum
ratio
simplex
esse
debet
:
tantum
eroga
,
&c.
Ne
cessaueris
dare
,
opus
tuum
perage
,
et
partes
boni
viri
exequere
.
The
purpose
of
bestowing
benefits
ought
to
be
simple
and
for
it selfe
:
onely
giue
,
&c.
Sen.
de
Ben.
lib.
1.
cap.
2.
Et
lib.
4.
cap.
1.
Calcatis
vtilitatibus
ad
vertutem
eundum
est
.
And
againe
,
Vera
beneficentia
est
ipso
benefaciendi
opere
latiss●na
.
And
in
the
same
booke
he
disputeth
earnestly
and
at
large
against
the
Epicure
that
Beneficenca
is
res
per
se
expetenda
.
Beneficence
is
to
be
desired
euen
for
the
loue
of
it selfe
.
And
to
speake
as
the
truth
is
,
A
gift
in
that
it
is
a
gift
can
not
be
a
thing
inforced
.
Sen.
lib.
de
Benef.
1.
cap.
7.
Et
lib.
2
cap.
1.
In
beneficio
iucundissima
est
tribuentis
voluntas
.
And
chapter
,
11.
In
munere
conferendo
adijcienda
est
omnis
humanitas
.
Non
tantum
des
opertet
,
sed
etiam
ames
.
A
gift
is
to
be
giuen
in
a
most
courteous
maner
.
Thou
must
not
only
giue
,
but
also
giue
of
loue
.
Alacritas
dandi
ipsa
largitione
maius
quid
&
perfectius
est
.
Cheaefulnesse
in
giuing
is
a
thing
of
greater
perfection
then
is
the
gift
it selfe
:
Greg.
Nazianz.
Orat.
de
pauperum
amore
.
And
Caluin
.
in
ep.
ad
Cor.
2.
cap.
8.
vers.
Alacritas
praeoccupandi
facto
ipso
superior
est
.
And
verse
2.
In
arctissima
paupertate
futuri
simus
liberales
,
si
quod
facultatibus
arcae
desit
,
simplicitate
animi
suppleamus
.
We
may
attaine
to
be
verie
liberall
in
the
greatest
straightnesse
of
pouertie
if
we
make
a
supply
of
that
which
is
wanting
in
the
coffer
by
the
vfeined
readinesse
of
the
mind
.
Laetandum
est
,
non
lugendum
cùm
donum
dederis
.
Nazianz.
de
Paup
.
amore
.
Externa
beneficentia
nisi
oriatur
ex
corde
,
nihili
est
coram
Deo
.
Vnles
outward
beneficence
arise
from
the
inward
affection
of
the
heart
,
it
is
of
no
account
before
God
.
Caluinus
in
Act.
4.34
.
Eorundem
est
&
à
Deo
aliquid
habere
,
&
ijs
quae
habent
,
secundum
Deum
vti
.
Greg.
Naz.
de
pauperum
amore
.
Diffidentia
radicitus
in
nobis
haeret
quae
nos
arcet
ab
omnibus
charitatis
officijs
donec
Spiritus
gratia
corrigatur
.
Distrustfulnesse
is
so
fast
rooted
in
vs
,
that
it
withholdeth
vs
from
all
duties
of
charity
vntill
it
be
corrected
by
the
grace
of
the
holy
Ghost
:
Cal.
in
2.
Cor.
8.1
.
Quare
non
das
tua
Deo
?
Chrysost.
in
cap.
3.
ad
Rom.
Serm.
7.
in
morali
eiusdem
exhortatione
.
Nomen
gratia
posuit
Apostolus
.
2.
Cor.
8.4
.
ad
commendandam
cleemosynam
.
Est
enim
gratuitum
Dei
Patris
coelestis
donum
.
Et
filij
eius
benefaciendo
,
sunt
illius
bonitatis
,
et
imitatores
ingenni
,
et
oeconomi
fideles
.
The
Apostle
speaketh
of
liberalitie
,
calleth
it
by
the
name
of
Grace
,
in
the
commendation
of
almesgiuing
.
For
it
is
a
free
gift
of
God
the
heauenly
father
.
And
his
children
,
in
that
they
practise
beneficence
,
they
are
both
kindly
imitators
of
his
goodnesse
,
and
also
his
faithfull
and
trusty
Steward
,
Caluinus
.
To
this
purpose
God
honoureth
them
with
the
name
of
his
poore
Saintes
.
2.
Cor.
8.
and
9.
Hinc
ad
miseros
&
inopes
non
vulgaris
redit
consolatio
,
quòd
licet
probrosi
sunt
&
abiecti
coram
mundo
,
non
secus
tamen
filio
Dei
pretiosi
sunt
,
quàm
propria
membra
.
Et
certè
ille
fratres
appellans
incredibili
eos
honore
dignatur
.
Hence
no
small
comfort
commeth
to
those
that
be
miserable
and
destitute
,
insomuch
as
howsoeuer
they
be
disdained
and
dispised
of
the
world
,
they
are
for
all
that
,
no
lesse
precious
to
the
sonne
of
God
then
are
the
members
of
his
owne
body
.
And
certainely
in
that
he
calleth
them
brethren
,
he
vouchsafeth
them
greater
honour
than
a
man
can
conceiue
.
Caluin
.
Harm
.
in
Matth.
25.39
.
And
Luke
16.22
.
Pretiosa
anima
infoedo
et
putrido
corpore
Lazari
latuit
,
quae
ab
Angelis
in
beatam
vitam
defertur
.
A
verie
pretious
soule
was
hidden
in
the
foule
and
putrified
body
of
Lazarus
,
which
is
by
the
Angels
carried
into
a
blessed
state
of
life
.
Iustitiae
coniuncta
est
beneficentia
quam
eandem
vel
benignitatem
vel
liberalitatem
appellare
licet
.
Cecero
Off.
lib.
1.
We
must
drinke
the
water
of
our
owne
Cistern
,
&c.
and
so
let
the
same
flowe
forth
for
the
reliefe
of
others
.
If
we
take
not
this
course
,
we
imploy
our
riches
to
no
profitable
vse
.
Puteus
(
inquit
Ambrosius
)
si
nihil
haurias
,
inerti
otio
et
degeneri
situ
facilè
corrumpitur
;
exercitatus
autem
,
nitescit
ad
speciem
,
dulcescit
ad
potum
:
ita
et
aceruus
diuitiarum
cumularenosus
,
speciosus
est
vsu
,
otio
autem
inutilis
habetur
.
Deriuato
igitur
aliquid
de
hoc
puteo
&c.
lib.
de
Nabuthe
,
cap.
12.
And
againe
Serm.
81.
An
nescitis
,
inquit
,
quia
puteorum
aqua
si
frequentius
hauriatur
et
salubrior
efficitur
et
abundantior
:
quod
si
otiosa
remanserit
et
immobilis
,
inutilior
et
corruptior
fit
.
Sic
etiam
diuitiae
,
&c.
Lege
etiam
eandem
similitudinem
si
placeat
,
apud
Basilium
:
Concione
prima
in
auaros
diuites
.
Liberalitas
est
decens
ac
moderata
acquisitio
et
erogatio
pecuniae
,
auaritiae
et
prodigalitatis
extremis
tanquam
finibus
circumscripta
.
Namsi
non
tantum
quantum
oportet
tribuas
,
auaritia
oritur
;
sin
excedas
in
dando
modum
,
desque
plus
quàm
oportet
,
et
cui
non
oportet
,
et
quando
et
qua
causa
non
oportet
,
in
vitium
laberis
prodigalitatis
.
Speusippus
.
Pars
optima
beneficij
est
vt
datum
sit
iudicio
.
A
benefit
is
then
best
giuen
when
it
is
most
discreetly
giuen
.
Sen.
lib.
de
Ben.
1.
cap.
15.
And
lib.
4
,
cap.
10.
Turpissimum
genus
dandi
est
inconsulta
donatio
.
Vnaduised
giuing
is
the
worst
giuing
.
Retinere
quod
in
manum
nostram
posuit
Deus
:
si
modo
parcè
et
frugaliter
nos
et
familiam
alentes
,
partem
aliquam
pauperibus
erogemus
,
maioris
virtutis
est
quàm
omnia
dilapidare
.
It
is
a
greater
vertue
to
keepe
that
which
God
hath
put
into
our
hand
,
if
so
be
,
we
maintaining
our selues
and
our
familie
,
do
giue
some
portion
to
the
releife
of
the
poore
,
then
if
we
should
rechleslie
consume
all
.
Calu.
Harm.
enang
.
in
cap.
19.
verse
,
20.
21.
Posse
liberalitate
vti
,
non
spoliantem
se
patrimonio
,
nimirum
est
pecuniae
fructus
maximus
.
Cicero
Off.
lib.
2.
And
againe
,
Curandum
est
vt
quod
libenter
facis
diutius
id
facere
possis
.
Seeing
thou
doest
a
thing
which
is
of
thy
free
good
will
,
order
the
matter
so
that
thou
maiest
continewe
the
longer
in
the
dooing
of
it
.
To
this
purpose
diuerse
cautions
are
to
be
obserued
.
1.
Ne
obsit
benignitas
.
2.
Ne
maior
sit
quam
facultas
.
3.
Vt
non
ab
ostentatione
proficiscatur
.
4.
Vt
pro
dignitate
cuique
tribuatur
.
Cicer.
Off.
1.
These
cautions
are
englished
before
.
As
touching
the
afflicted
also
the
same
author
saith
trulie
.
In
collocando
beneficio
,
&
in
referenda
gratia
,
si
caetera
paria
sunt
,
hoc
maximè
officij
est
,
vt
quisque
maximè
opis
indigeat
,
ita
eum
potissimum
opitulari
.
Off.
lib.
1.
And
lib.
2.
Propensior
benignitas
esse
debebit
in
calamitosos
.
Mercifulnes
ought
to
be
more
inclinable
toward
such
as
be
in
great
distresse
.
Praesertim
si
non
sint
digni
calamitate
.
and
so
much
the
rather
if
they
haue
not
deserued
their
misery
.
Offic.
lib.
2.
To
this
purpose
the
saying
of
another
heathen
man
is
not
to
be
neglected
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Etiam
improbis
in
necessitate
succurrit
vir
bonus
.
Debetur
enim
hoc
officium
,
si
non
meritis
illius
qui
iuuatur
,
certè
naturae
.
Et
bonus
aliquando
fieri
potest
qui
malus
est
.
He
may
be
a
good
man
hereafter
,
who
is
an
euill
man
now
.
Humanitati
dandum
si
non
ipsi
homini
.
We
must
giue
for
manhoodes
sake
,
or
because
he
is
one
of
manikind
,
though
the
man
himselfe
be
vnworthy
.
Aristoteles
.
Deus
esto
calamitosis
,
Dei
misericordiam
imitando
.
Nazianz.
Where
such
good
discretion
is
not
vsed
,
the
heathen
prouerb
may
iustly
take
place
.
Largitio
fundum
non
habet
.
All
is
lost
that
is
giuen
:
Like
as
if
a
man
should
poure
water
into
a
sieue
or
any
other
vessell
which
wanteth
the
bottome
.
Cicero
.
Off.
2.
And
in
his
first
booke
.
Beneficia
temeritate
quadam
siue
iudicio
vel
modo
in
omnes
,
vel
repentino
quodam
impetu
animi
,
quasi
vento
incitati
,
non
sunt
ita
magna
,
atque
ea
quae
iudicio
consideratè
constanterque
delata
sunt
.
These
benefites
which
are
bestowed
rashlie
,
without
iudgement
or
moderation
,
hand
ouer
head
,
with
a
sodaine
passion
of
the
mind
,
violently
huffed
vp
,
as
it
were
with
a
violent
blast
of
winde
,
they
are
not
so
worthy
as
those
which
are
bestowed
aduisedlie
and
in
a
constant
or
setled
course
.
Nec
auarum
te
Deus
,
nec
profusum
vult
:
collocare
te
vult
quae
habes
,
non
proijcere
.
It
is
Gods
will
that
thou
shouldest
be
neither
couetous
nor
prodigall
:
it
is
his
will
that
thou
shouldest
orderly
dispose
of
that
which
thou
hast
and
not
to
cast
it
away
at
randome
.
Aug.
lib.
de
decem
chordis
.
ch.
12.
The
like
speach
vseth
Amb.
Deus
non
vult
simul
effundi
opes
,
sed
dispensari
.
Off.
lib.
1.
cap.
30.
And
againe
,
Serm.
81.
Perit
omne
quod
perditis
datur
.
All
is
lost
whatsoeuer
is
giuen
to
such
as
are
passe-graces
,
as
we
vse
to
speake
.
Qui
largiuntur
indignis
ea
quae
dignis
conferri
debebant
,
tria
committunt
absurda
.
1.
Nam
&
ipsi
iacturam
faciunt
.
2.
Et
in
bonos
contumeliosi
sunt
.
3.
Et
malos
roborant
,
materia
vitiorum
suppeditata
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Gesnerus
Serm
:
77.
They
that
giue
to
the
vnworthy
that
which
ought
to
be
bestowed
on
the
worthy
,
they
commit
three
absurd
and
vnreasonable
things
.
For
first
,
they
damage
themselues
or
loose
that
which
they
giue
.
Secondly
,
they
are
iniurious
to
those
that
be
good
.
Thirdly
,
they
confirme
the
wicked
in
their
wickednesse
by
cherishing
them
in
their
sinnes
.
Liberales
non
sunt
(
saith
Cicero
)
qui
epulis
&
viscerationibus
,
gladiatorum
muneribus
,
ludorum
venationumque
apparatu
pecunias
profundant
&c.
Sed
qui
suis
facultatibus
,
aut
captos
à
praedonibus
redimunt
,
aut
as
alienum
suscipiunt
amicorum
causa
,
aut
in
filiarum
collocatione
adiuuant
.
Offic.
2.
And
againe
,
Benefacta
male
locata
,
malefacta
arbitror
.
Ennius
apud
Ciceronem
,
ibidem
.
My
iudgement
,
saith
Ennius
,
is
that
benefites
euill
placed
may
well
be
accounted
for
euill
deedes
.
Neuerthelesse
,
as
Ambrose
writeth
in
his
Offices
lib.
2.
cap.
28.
Necessitates
aliorum
quantum
possumus
iuuare
debemus
,
et
plus
interdum
quám
possumus
.
We
must
succour
the
distressed
as
much
as
lyeth
in
vs
,
yea
and
ere
while
more
then
we
are
well
able
.
And
Caluin
vpon
2.
Cor.
9.1
.
Sanctos
negligere
cùm
ope
nostra
indigent
,
plus
quàm
inhumanum
est
.
It
is
more
then
discurtesie
to
neglect
to
relieue
the
Saints
of
God
when
they
stand
in
neede
of
our
helpe
.
Praecipua
est
liberalitas
(
inquit
Amb.
)
redimere
captiuos
,
et
maximè
ab
hoste
Barbaro
qui
nihil
deferat
humanitatis
ad
misericordiam
,
nisi
quod
auaritia
reseruauerit
ad
redemptionem
.
lib.
2.
cap.
15.
Et
cap.
16.
Modus
liberalitatis
tenendus
est
,
maximè
Sacerdotibus
,
vt
non
pro
iactantia
sed
pro
iustitia
dispensent
.
Nusquam
enim
maior
aniditas
petitionis
.
Veniunt
validi
,
veniunt
nullam
causam
nisi
vagandi
habentes
,
et
volunt
subsidia
vacuare
pauperum
,
exinanire
sumptum
.
&c.
Ea
ergo
mensura
sit
,
vt
neque
humanitas
deseratur
,
nec
distituatur
necessitas
.
Plerique
simulant
debita
.
Sit
veri
examen
.
Exutos
se
per
latrociniā
deplorant
,
&c.
Qui
modum
obseruat
auarus
nulli
,
largus
omnibus
est
.
Non
enim
solas
aures
praebere
debemus
audiendis
precantium
vocibus
,
sed
etiam
oculos
considerandis
necessitatibus
.
Plus
clamat
operatori
bono
debilitas
,
quàm
vox
pauperi
.
Neque
verò
fieri
potest
,
vt
non
extorqueat
amplius
importunitas
vociferantium
:
sed
non
semper
impudentia
locus
sit
.
Videndus
est
ille
qui
te
non
videt
:
requirēdus
ille
qui
crubescit
videri
.
Ille
etiam
clausus
in
carcere
occurrat
tibi
:
ille
affectus
aegritudine
mentem
tuam
personet
qui
aures
non
potest
.
Et
paulo
inferius
,
cap.
eodem
.
Sicut
modus
liberalitatis
tenendus
est
,
ita
etiam
calcar
plerunque
adhibendum
videtur
.
Modus
igitur
vt
quod
benefacis
,
id
quotidie
facere
possis
,
ne
subtrahas
necessitati
quod
indulseris
effusioni
.
Calcar
propterea
,
quia
melius
operatur
pecunia
in
pauperis
cibo
,
quàm
in
diuitis
sacculo
.
Caue
ne
intra
loculos
tuos
includas
salutem
inopum
,
&
tanquam
in
tumulis
sepelias
vitam
pauperum
.
Non
ade
ò
timendum
est
(
inquit
Caluinus
)
ne
simus
in
largiendo
nimij
:
periculum
est
à
nimia
tenacitate
,
in
2.
Cor.
8.13
.
We
are
not
so
much
to
feare
lest
we
should
be
excessiue
in
giuing
:
the
danger
is
rather
concerning
too
fast
keeping
.
The
mindes
of
men
are
like
to
a
fire
of
greene
wood
,
which
will
aske
much
blowing
before
it
will
burne
.
Lect.
of
S.
B.
of
Ipsw
.
pag.
21.
22.
And
pag.
36.
They
must
like
yron
haue
their
heating
before
they
can
be
wrought
vpon
.
And
againe
pag.
45.
Commonly
our
hearts
are
like
paper
oyled
,
which
hardly
receiueth
the
print
of
the
pen
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Benefacito
bonis
.
Pulcher
enim
thesaurus
est
apud
virum
bonum
debita
gratia
.
Isocrates
.
Quod
benè
fit
bonis
haud
perit
.
Plaut.
Melius
apud
bonos
quàm
apud
fortunatos
beneficium
collocari
puto
.
Cic.
Off.
2.
Nulla
beneficentia
nisi
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
coniuncta
Deo
placet
.
Calu.
in
1.
ep.
Ioh.
cap.
3.17
.
and
Harm
.
Euang.
Mat.
5.48
.
Misericordia
mercenario
amori
opponitur
,
qui
priuato
commodo
alligatus
est
.
Mercy
is
opposed
to
merchandizing
loue
which
is
tyed
to
a
mans
priuate
commodity
.
Misericordiae
communis
est
vsus
:
ideo
commune
praeceptum
omnibus
,
&c.
There
is
a
common
vse
of
mercie
,
and
therefore
the
commandement
is
giuen
in
common
to
all
.
Amb.
lib.
2.
Comment.
in
3.
cap.
Lucae
.
Misericordia
est
plenitudo
virtutum
.
ibidem
.
Diues
in
misericordia
diues
est
in
Deo
.
Idem
lib.
de
Nab.
cap.
14.
He
that
is
rich
in
mercie
,
is
rich
in
God
.
Omnis
benignitas
properat
&
proprium
est
libenter
facientis
citò
facere
.
Tardè
,
nolentis
est
.
Seneca
de
Benef.
lib.
2.
cap.
5.
Bis
dat
qui
citò
dat
.
Gratia
ab
officio
quod
mora
tardat
abest
.
Delay
disgraceth
a
gift
or
any
other
performance
of
dutie
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Tarditas
vitiosum
reddet
munus
.
Demorcritus
.
Beneficentia
virtus
est
quae
moram
non
patitur
.
Naz.
orat
.
de
Paup
.
amore
.
In
exercenda
beneficentia
,
praesenti
necessitati
consulendum
si
velimus
veram
aequitatis
regulam
seruare
.
In
the
practise
of
beneficence
we
must
tender
present
necessitie
,
if
we
minde
to
obserue
the
true
rule
of
equitie
.
Calu.
in
.
2.
Cor.
8.3
.
Cal.
in
6.
Galat.
Non
vult
Apostolus
congerisine
modo
superfluam
abundantiam
:
sed
ne
quid
desit
necessarijs
vitae
subsidijs
.
Nam
&
frugali
victu
contenti
debent
esse
Ministri
:
&
semper
luxuriae
pomparumque
periculo
est
obuiandum
.
Idem
.
Tanta
merces
debet
esse
euangelizanti
regnum
Dei
vt
neque
contristetur
,
neque
extollatur
.
Non
tam
vt
abundet
,
quàm
vt
non
deficiat
.
He
that
preacheth
the
Gospell
of
the
kingdome
of
God
ought
to
haue
such
an
allowance
for
his
his
maintenance
that
he
be
neither
discouraged
,
nor
haue
occasion
to
be
puffed
vp
or
made
loftie
in
his
mind
.
Not
so
muc●
that
he
should
haue
any
superfluitie
,
as
that
he
should
not
be
punished
with
want
.
Amb.
Comment.
in
cap.
5.
1.
epist.
ad
Timotheum
.
Neglectus
Doctorum
&
Ministrorum
verbi
,
turpissima
est
ingratitudo
.
Nam
qua
mercede
inestimabilem
aeternae
vitae
thesaurum
,
quem
per
illorum
praedicationem
obtinent
,
remunerabuntur
?
It
is
most
shamefull
ingratitude
to
make
small
reckening
of
the
Teachers
and
Ministers
of
the
word
of
God
.
For
with
what
recompence
shall
they
reward
that
vnualuable
treasure
of
eternall
life
,
which
they
are
by
their
preaching
made
partakers
of
:
Caluinus
comment
.
in
Gal.
cap.
6.
And
in
the
same
place
,
Astus
Satanae
hic
est
,
alimentis
fraudare
pios
Ministros
,
vt
Ecclesia
talibus
destituatur
.
This
is
the
very
wilinesse
of
Satan
to
defraud
godly
ministers
of
their
maintenance
,
that
the
Church
of
God
might
be
bereaued
or
disappointed
of
them
.
Colloca
thesaurum
tuum
secundum
mandata
Altissimi
,
Pro
virili
parte
operare
iustitiam
,
sic
tamen
vt
quantum
diuitijs
inter
caeteros
,
tantum
opere
praecellas
.
Exercise
thou
iustice
according
to
thy
abilitie
;
yet
so
,
that
by
how
much
thou
excellest
others
in
wealth
,
by
so
much
thou
maist
go
before
them
in
the
excellency
of
thy
worke
:
Lactant.
Instit.
diuin.
lib.
6.
cap.
12.
Haec
sequenda
est
regula
,
vt
quisque
reputans
quantum
sibi
datum
sit
,
tanquam
rationem
redditurus
,
benignè
cum
fratribus
communicet
.
Ita
fiet
vt
qui
tenuis
est
liberalem
habeat
animum
:
&
exiguum
munus
,
opimi
&
splendidi
sacrificij
loco
habeatur
.
This
rule
is
to
be
followed
,
that
euerie
man
taking
an
account
of
himselfe
how
much
hath
bene
giuen
vnto
him
,
should
euen
as
if
he
were
to
giue
vp
his
account
vnto
God
,
make
his
brethren
partakers
of
his
liberalitie
.
So
shal
it
come
to
passe
,
that
he
which
is
of
meane
estate
,
shal
neuertheles
haue
a
bountiful
heart
:
&
a
litle
gift
shall
be
accepted
in
steed
of
a
rich
&
honourable
sacrifice
:
Caluinus
in
Act.
Apost.
cap.
11.29
.
And
vpon
2.
Cor.
●
.
8
.
Deus
nusquam
Summam
praefigit
.
Vnusquisque
est
sibi
propriae
beneficentiae
arbiter
.
God
doth
no
where
appoint
what
summe
any
should
giue
,
but
euery
one
is
with
himselfe
to
determine
his
owne
beneficence
.
Pulcherrime
hoc
&
benignissime
facit
Deus
,
quod
non
ex
pretio
rei
datae
,
sed
offerentis
facultate
&
animo
donum
aestimet
.
Gesnerus
Serm.
sentent
.
76.
Munus
non
de
pondere
sui
,
sed
offerentium
voluntate
pensatur
.
Hieron
.
in
ep.
consolat.
ad
Iulianum
.
Non
quaeritur
quantum
,
sed
de
quanto
&
quo
animo
.
Ambros
.
Comment.
in
cap.
9.
2.
ep.
Cor.
Et
Caluinus
ibidem
.
Munificentia
non
tam
aestimatur
à
Deo
ex
summa
,
quàm
ex
animo
.
God
doth
not
so
much
estimate
the
giftes
which
any
giue
by
the
quantitie
of
them
,
but
according
to
the
affection
wherewith
they
are
giuen
.
And
againe
vpon
the
8.
ch.
of
the
same
ep.
verse
.
13.
Tam
in
exigua
quàm
in
magna
facultate
placet
Deo
liberalis
voluntas
.
A
franke
or
liberall
affection
,
is
acceptable
to
God
,
as
well
touching
those
that
are
in
a
meane
,
as
those
that
〈◊〉
in
a
more
wealthie
estate
.
And
withall
let
vs
here
take
the
occasion
to
remember
the
wise
saying
of
another
godly
learned
man
whose
wordes
are
these
as
followeth
.
As
in
strait
hearted
men
their
will
is
not
so
large
as
their
gift
,
though
it
be
but
a
little
that
they
giue
.
So
in
open
hearted
men
,
though
they
giue
as
much
as
they
are
able
,
yet
is
their
desire
larger
then
their
gift
.
Read
Lect.
of
S.
B.
of
Ipsw
.
vpon
the
8.
and
9.
ch.
of
2.
Cor.
pag.
10.
And
pag.
11.
he
doth
to
very
good
purpose
admonish
that
,
The
affection
of
a
rich
man
cannot
be
great
,
except
he
giueth
very
much
.
To
wit
in
comparison
of
a
man
of
meane
estate
.
Ambros
.
Off.
lib.
1.
cap.
30.
And
in
the
same
chapter
.
Dum
mercedem
quaeris
iactantiae
,
remunerationis
fructum
amittis
.
While
thou
seekest
the
reward
of
humane
boasting
,
thou
loosest
the
fruite
of
diuine
remuneration
.
Neuerthlesse
,
we
must
withall
vnderstand
,
that
this
rule
of
hiding
priuate
beneficence
,
must
not
hinder
the
open
practise
of
publike
contributions
,
though
that
also
must
be
likewise
performed
with
a
right
,
sober
,
sincere
,
and
godly
mind
.
Eleemosyna
duplex
est
.
Almes
or
mercifull
liberalitie
is
of
two
sortes
.
-
1.
Publica
,
ex
aerario
,
idque
ex
Magistratus
&
Ecclesiae
praescripto
.
Publike
,
and
that
by
the
appointment
of
the
ciuil
magistrate
and
the
Gouernours
of
the
Church
.
-
2.
Priuata
,
pro
cuiusuis
arbitrio
&
necessarijs
occasionibus
,
quae
subinde
se
offerre
soleant
ex
singulari
Dei
prouidentia
.
Priuate
,
as
euery
man
thinkes
good
according
to
those
speciall
occasions
which
God
in
his
particular
prouidence
doth
nowe
and
then
offer
.
&c.
Gualterus
.
Benefacta
benefactis
cumulanda
.
Priora
sequentibus
oneranda
.
Longa
pietas
omne
munus
nutrire
debet
Continuance
in
godlinesse
must
cherish
all
well
doing
.
Seneca
.
lib.
2.
de
Ben.
cap.
11.
And
againe
,
Nisi
beneficia
adiuueris
,
perdes
.
Parum
est
dedisse
,
fouenda
sunt
,
&c.
ibidem
.
God
giueth
to
all
men
liberalitie
without
any
vpbraiding
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Iames
ch.
1.5
.
Odiosum
hominum
genus
est
officia
exprobrantium
.
They
that
vse
to
twitt
men
with
that
which
they
haue
done
for
for
them
,
(
speciallie
if
they
be
such
as
do
not
shew
themselues
vnthankfull
)
they
are
a
verie
tedious
kind
of
people
.
Lege
Gesnerum
Serm.
sentent.
77.
Et
ibidem
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
vpbraid
not
thy
friend
with
thy
benefites
for
thou
shalt
be
as
one
that
had
not
giuen
at
all
.
Sextus
.
Quaerela
beneficij
amissi
non
bene
dati
signum
est
.
Sen.
de
Ben.
lib.
7.
cap.
29.
Conuenit
tum
in
dando
munificum
esse
,
tum
in
exigendo
non
acc●rbum
.
It
beseemeth
a
man
verie
wel
,
as
to
be
bounteous
in
giuing
,
so
not
to
be
eger
or
harsh
in
vrging
or
extorting
:
Cicero
off
.
2.
Et
in
Laelio
.
Benefici
liberalesque
sumus
non
vt
exigamus
gratiam
,
neque
enim
beneficium
foeneramur
,
&c.
Haec
beneficij
inter
duos
lex
est
(
saith
Seneca
)
Alter
,
statim
obliuisci
debet
dati
:
alter
,
accepti
nunquam
.
Such
is
the
lawe
of
beneficence
concerning
the
Giuer
&
the
Receiuer
.
The
one
ought
forthwith
to
forget
what
he
hath
giuen
:
The
other
neuer
what
he
hath
receiued
.
Seneca
,
lib.
de
Benef.
2.
cap.
10.
And
chapter
11.
Qui
dedit
beneficium
taceat
:
narret
qui
accepit
.
Si
quis
coram
nobis
narrabit
(
scilicet
,
quae
benefecimus
)
respondendum
est
.
Dignissimus
quidem
ille
est
maioribus
beneficijs
:
quae
ego
magis
velle
me
scio
praestare
,
quàm
posse
.
Et
haec
ipsa
non
venaliter
nec
ea
figura
quae
quidam
reijciunt
quae
magis
ad
se
volunt
attrahere
,
&c.
Equidem
(
inquit
Demosthenes
)
censeo
eum
qui
beneficium
accepit
oportere
omni
tempore
meminisse
:
eum
autem
qui
dedit
continuò
obliuisci
.
Videte
quaeso
(
sic
enim
Greg.
Nazianz.
Oratione
27.
de
Pauperum
amore
)
quam
constans
sit
miniméque
fucatum
mandatum
diuinum
atque
exemplum
de
beneficentia
misericordiaque
erga
pauperes
.
Neque
enim
hominibus
Spiritu
sancto
impletis
,
satis
fuit
semel
atque
iterum
de
pauperibus
sermonem
habuisse
:
nec
quidam
duntaxat
de
his
verba
fecerunt
,
reliqui
minime
:
aut
alij
copiosius
,
alij
parcius
,
velut
de
re
non
ita
magna
,
nec
admodum
necessaria
:
verum
&
omnes
in
vniuersum
,
&
sedulo
quisque
vel
primum
,
vel
inprimis
ad
eam
rem
nos
cohortantur
:
nunc
admonentes
,
nunc
comminantes
,
nunc
exprobrantes
,
nonnunquam
etiam
eos
qui
hanc
virtutem
assequuntur
laudibus
efferentes
:
nimirum
vt
assidua
commenitione
,
nos
ad
praecepti
huius
impletionem
inflamment
.
See
I
beseech
you
(
saith
this
learned
Father
)
how
constantly
,
and
in
how
good
earnest
the
diuine
commandement
and
practise
of
beneficence
and
mercifulnesse
toward
the
poore
is
layd
before
vs
.
For
men
full
of
the
holy
Ghost
haue
not
thought
it
sufficient
once
onely
and
againe
to
speake
of
the
poore
:
neither
some
onely
and
the
rest
nothing
at
all
:
neither
yet
some
more
largely
and
other
more
sparingly
,
as
if
it
had
bene
no
great
matter
or
of
anie
great
necessitie
:
but
euen
all
altogether
,
and
euery
one
for
his
part
verie
diligently
,
either
chiefly
or
in
order
before
other
things
,
they
do
exhort
vs
hereunto
,
sometime
admonishing
,
sometime
threatening
,
sometime
rebuking
,
and
sometime
also
greatly
praising
and
extolling
such
as
doe
attaine
to
this
vertue
:
and
all
to
this
end
that
by
a
manifold
and
continuall
or
dayly
commonefaction
they
might
inflame
our
hearts
to
the
obedience
of
this
commandement
.
Read
also
Lectur
.
of
S.
B.
of
Ipsw
.
pag.
4.
When
the
commandement
of
God
is
onely
stood
vpon
,
answer
is
went
to
be
made
,
that
we
should
do
so
.
But
who
doth
it
?
When
therefore
we
bring
forth
the
parties
that
haue
done
so
,
that
shift
is
taken
away
.
Auaritia
se
in
admiratione
diuitiarum
immersit
,
Amb.
Off.
lib.
2.
cap.
21.
And
lib.
3.
cap.
6.
He
mightily
inueighing
against
the
couetousnesse
of
rich
Farmers
and
Corne-maisters
,
he
writeth
thus
,
to
the
vehement
&
iust
reproof
of
their
practise
in
seeking
the
dearth
of
corne
.
Cur
(
inquit
)
ad
fraudem
conuertis
natura
industriam
?
Cur
inuides
vsibus
hominum
publicos
partus
?
Cur
populis
minuis
abundantiam
?
Cur
affectas
inopiam
?
Cur
optari
facis
a
pauperibus
sterilitatem
?
Cum
enim
non
sentiant
beneficia
foecunditatis
,
te
auctionāte
precium
,
te
condente
frumentum
,
optant
potius
nihil
nasci
,
quàmte
de
fame
publica
negociari
.
Why
(
saith
he
)
dost
thou
defraud
natures
industrie
?
why
doest
thou
enuiously
repine
that
men
should
enioy
the
publike
fruites
of
the
earth
for
their
vse
?
Why
doest
thou
make
the
people
to
haue
lesse
aboundance
then
otherwise
they
should
?
Why
doest
thou
goe
about
to
make
a
scarcitie
?
Why
doest
thou
giue
occasion
to
the
poore
to
wish
the
barrennesse
of
the
earth
?
For
when
they
haue
no
parte
of
the
benefit
of
fruitfulnesse
,
while
thou
increasest
the
price
and
hourdest
vp
corne
;
they
wish
rather
that
nothing
might
spring
out
of
the
earth
rather
then
thou
shouldest
make
marchandise
of
a
publike
famine
.
After
which
wordes
he
proceedeth
to
reproue
all
the
faire
excuses
and
allegations
which
this
kinde
of
coueteous
and
vnmercifull
people
goe
about
to
make
for
themselues
.
As
namely
,
that
they
lay
vp
for
a
common-wealth
to
helpe
in
time
of
neede
.
We
vrge
none
to
buy
,
say
they
,
let
euery
man
doe
according
to
his
necessitie
.
The
gaine
of
corne
is
our
liuing
,
we
trauell
in
tilling
the
ground
,
we
haue
no
other
recompence
,
but
the
fat
of
the
furrowe
,
&c.
The
which
excuses
he
reproueth
as
followeth
.
Tu
de
omnium
miseria
congeris
opes
:
&
hanc
tu
iudustriam
vocas
,
hanc
diligentiam
nominas
,
qua
calliditatis
versutia
,
quae
astutia
fraudis
est
?
Et
hoc
tu
remedium
vocas
quod
est
commentum
nequitiae
?
Latrocinium
hoc
aut
foenus
appellem
.
Captantur
tanquam
latrocinij
tempora
quibus
in
viscera
hominum
durus
insidiator
obrepas
,
&c.
Lucrum
tuum
damnum
publicum
est
,
&c.
That
is
:
thou
heapest
vp
thy
riches
from
the
gaine
of
all
mens
miseries
:
&
dost
thou
call
that
industrie
,
&
name
that
by
the
name
of
diligence
which
is
the
wilinesse
of
craft
,
which
is
the
subtiltie
of
deceit
?
And
doest
thou
term
that
a
remedy
which
is
a
deuise
of
mischief
I
may
call
this
thieuing
,
or
vsurie
.
Thou
lyest
as
it
were
in
waite
for
times
fit
for
theeuing
,
in
the
which
,
as
an
cruell
lurker
,
thou
mayest
sodenly
creepe
into
the
intrals
of
men
,
&c.
Thy
gaine
is
the
impouerishing
of
the
common-wealth
&c.
Read
more
to
this
purpose
,
Serm.
81.
which
is
worthy
thy
reading
at
thy
good
conuenience
and
leisure
.
Auaritiae
genus
est
acerbissimum
ne
pereuntia
quidem
impertire
egentibus
.
It
is
a
most
cruell
kind
of
couetousnesse
for
a
man
not
to
giue
these
transitory
things
to
such
as
stand
in
neede
of
them
.
And
againe
Tot
iniuria
afficis
,
quot
largiri
potuisti
.
Thou
wrongest
so
many
as
thou
art
able
to
giue
vnto
.
Basil
.
Serm.
1.
in
diuites
auaros
.
Nihil
est
(
inquit
Ethnicus
)
tam
angusti
animi
tamque
parui
quàm
amare
diuitias
.
Cicero
Off.
1.
and
on
the
other
side
he
saith
,
Nihil
est
honestius
magnificentiusque
quàm
pecuniam
contemnere
si
non
haheas
:
si
habeas
ad
beneficentiam
liberalitatemque
conferre
.
Sentences
to
be
refered
to
the
3.
Chapter
.
The
Lord
God
is
very
iustly
called
euen
of
the
heathen
,
Dominus
vt
quam
plurimos
ad
beuenolentiam
Discipulis
praestandam
inuitet
,
in
suas
tabulas
acceptum
ferre
non
grauatur
quicquid
istis
datum
fuerit
.
To
the
end
,
the
Lord
might
moue
as
many
as
might
be
to
shewe
good
will
and
fauour
to
his
desciples
,
he
thinketh
not
much
to
enter
into
his
booke
of
account
whatsoeuer
any
should
giue
vnto
them
.
Caluinus
in
Matth.
10.40
.
&c.
Lucrum
est
pietatis
nomine
facere
sumptum
.
It
is
gaine
to
to
be
at
charges
for
godlinesse
sake
,
when
the
poore
are
refreshed
,
&c.
Tertull.
Apol.
aduersus
Gentes
cap.
39.
Deo
dare
,
accipere
est
.
To
giue
vnto
God
is
as
much
as
to
receiue
a
gift
from
him
.
Greg.
Naz.
Orat.
de
Pauperum
amore
.
Beneficia
in
alios
collata
in
ipsum
beneficij
autorem
reuertuntur
:
Benefits
bestowed
vpon
others
doe
redound
to
the
benefit
of
those
that
doe
bestow
them
.
Theodoretus
in
Psal.
49.
Si
nudum
vestias
,
teipsum
ind●is
iustitia
,
&c.
Non
mediocris
est
ista
gratiae
.
Corporalia
seminas
&
recipis
spiritualia
.
When
thou
clothest
the
naked
,
thou
doest
apparel
thy selfe
with
righteousnes
.
&c.
This
is
no
meane
fauour
.
Thou
sowest
corporal
things
and
thou
receiuest
spiritual
blessings
:
Amb.
Off.
lib
1.
cap.
11.
Sementis
nunc
tempus
.
Dispergamus
vt
congregemus
.
Now
is
the
seede
time
.
Let
vs
scatter
abroad
that
we
may
gather
together
.
Chrisost.
in
3.
cap.
Ioh.
Hom.
24.
Ne
parum
metamus
,
plurima
seminemus
.
Let
vs
sowe
much
,
lest
we
reape
little
.
Cyp.
Serm.
1
de
Eleemo.
Foecundus
est
ager
pauperum
,
citò
reddit
dominantibus
fructum
.
The
fielde
of
the
poore
is
verie
fruitfull
,
it
yeldeeth
a
quick
returne
of
profit
to
the
owners
of
it
.
Aug.
Serm.
25.
de
verbis
Dom.
Quisquis
voluerit
fieri
diues
,
pauper
fiat
vt
sit
diues
:
consumat
vt
colligat
,
spargat
vt
congreget
.
Vide
Agricolam
,
&c.
Seminemus
itaque
&
nos
coelumque
velut
agrum
colamus
,
vt
magna
metamus
abundatia
,
aeternisque
bonis
fruamur
,
gratia
&
benignitate
.
&c.
Whosoeuer
would
growe
to
be
a
rich
man
,
let
him
be
a
poore
man
that
he
may
be
rich
:
let
him
make
a
holie
wast
that
he
may
increase
,
let
him
scatter
that
he
may
gather
.
Behold
the
husbandman
,
&c.
Let
vs
therefore
sow
also
&
till
the
fielde
of
heauen
as
it
were
,
that
we
may
reape
very
aboundantly
,
and
may
enioy
eternall
good
things
,
euen
fauour
and
bounty
,
to
wit
,
from
the
mercifull
hand
of
God
,
&c.
Chrisost
,
in
Rom.
cap.
3.
in
morali
exhort
.
Qui
pauperibus
benefaciunt
,
nihilominus
sibi
consulunt
,
ac
si
sua
praedia
irrigarent
.
Eleemosynis
enim
tanquam
canalibus
,
Dei
benedictionem
qua
locupletentur
,
in
se
diriuant
.
They
that
be
beneficiall
to
the
poore
,
do
no
lesse
benefit
themselues
then
if
they
should
water
their
farme-groundes
.
For
by
their
Almes-giuing
they
doe
deriue
vnto
themselues
the
blessing
of
God
,
as
it
were
by
conduit
pipes
,
which
maketh
them
rich
.
Caluin
.
in
cap.
9.
verse
.
8.
2.
ep.
ad
Cor.
Beneficium
largientis
praebenti
magis
permanet
quam
suscipienti
.
Sicut
frumentum
quod
seminatur
in
terra
,
ad
seminantis
potius
quàm
ad
suscipientis
lucra
redit
.
Sit
ergo
tibi
finis
agriculturae
huius
initium
coelestium
sationum
.
The
benefit
of
the
liberall
giuer
,
remaineth
rather
with
the
giuer
,
then
with
the
receiuer
.
Like
as
the
corne
which
is
sowne
in
the
ground
,
returneth
to
the
gaine
of
him
that
soweth
it
,
rather
then
of
the
ground
that
receiued
it
.
Wherefore
let
the
end
of
this
tillage
and
husbandrie
,
be
vnto
thee
the
beginning
of
thy
heauenlie
sowing
.
Ambros
.
Sermone
,
81.
Prout
tibi
aderunt
(
facultates
)
in
multitudinem
,
facito
ex
eis
eleemosynam
.
Sin
parum
tibi
fuerit
,
pro
paucitate
ne
metuas
facere
Eleemosynam
.
If
thou
haue
great
riches
giue
much
:
if
thou
haue
but
little
yet
be
not
afraide
to
giue
a
little
almes
.
For
so
thou
layest
vp
a
good
treasure
for
thy selfe
against
the
day
of
thy
necessitie
.
Tob.
ch.
4.8.9
.
And
when
thou
giuest
of
that
little
which
thou
hast
.
doe
it
in
this
manner
(
saith
a
learned
Father
)
Praie
to
God
in
these
or
such
like
wordes
:
I
haue
small
store
as
thou
konwest
ô
Lord
.
Yet
seeing
there
is
great
neede
,
setting
before
me
thy
commaundement
,
I
giue
my
needie
brother
of
that
little
which
I
haue
.
Giue
thou
also
to
thy
seruant
ô
Lord
,
whensoeuer
I
shall
stand
in
neede
.
I
haue
had
good
experience
of
thy
goodnesse
,
and
I
haue
good
trust
that
thou
wilt
not
long
delay
to
helpe
,
&c.
Thus
doing
thy
seede
no
doubt
will
yeeld
thee
a
haruest
.
Basilius
3.
Concione
in
dinites
auares
.
Quòd
Deum
precatur
Paulus
vt
mercedem
rependat
Onesiphoro
,
2.
Tim.
1.16
.
&c.
vim
habet
promissionis
.
In
that
Paul
prayeth
to
God
that
he
wold
render
Onesiphorus
a
reward
,
it
containeth
the
warrant
of
a
promise
.
Nisi
promssio
Dei
ad
benignitatem
exercendam
acriter
nos
solicitet
ac
stimulet
,
plusquam
stupidi
sumus
.
If
the
promise
of
God
do
not
forcibly
prouoke
and
pricke
vs
forward
to
the
practise
of
liberality
,
we
are
more
then
sencelesse
.
Calu.
in
2.
Tim.
1.18
.
And
againe
vpon
Matth.
25.39
.
Plusquam
socordes
esse
oportet
,
nisi
ex
visceribus
nostris
misericordiam
exprimat
haec
sententia
,
Christum
,
sc.
vel
negligi
vel
coli
in
eorum
persona
,
qui
auxilio
nostro
indigent
.
Itaque
quoties
ad
miseros
iuuandos
pigrescimus
,
veniat
nobis
filius
Dei
ante
oculos
,
cui
aliquid
negare
immane
sacrilegium
est
.
We
must
needes
be
more
then
sottish
,
or
heartlesse
,
vnlesse
this
sentence
doe
drawe
mercie
out
of
our
bowels
;
seeing
Christ
himselfe
is
either
neglected
or
regarded
,
in
the
persons
of
them
that
stand
in
need
of
our
helpe
.
Wherefore
,
so
often
as
we
waxe
sluggish
in
succouring
those
that
bee
distressed
,
let
the
Sonne
of
God
come
before
our
eyes
,
vnto
whom
whosoeuer
should
denie
any
thing
,
he
should
commit
horrible
sacrilege
.
Pauperis
est
orare
,
&
diuitis
erogare
:
Dei
est
pro
paruis
magna
pensare
.
It
beseemeth
the
poore
man
to
speake
by
way
of
intreatie
,
and
the
rich
man
to
disburse
liberally
:
but
it
is
the
propertie
of
God
to
recompence
small
things
with
great
.
Aug.
Serm.
25.
de
verbis
Domini
.
Pro
paruis
magna
recipiemus
,
&
pro
terrenis
aeterna
,
tempore
quo
promisit
Deus
.
We
shall
receiue
great
things
for
small
,
and
for
earthly
things
eternal
at
the
time
which
God
hath
promised
.
Amb.
in
cap.
6.
ad
Gal.
Penes
Deum
maior
est
contemplatio
mediocrium
.
God
doth
in
speciall
maner
behold
the
poore
euen
such
as
are
of
meane
estate
.
Tertul.
Apol.
aduersus
Gentes
,
cap.
39.
Behold
this
in
that
notable
doctrine
of
our
Sauiour
Christ
Luke
ch.
14.
When
thou
makest
a
dinner
,
&c.
call
the
poore
,
&c.
vpon
the
which
words
of
our
Sauiour
Christ
,
read
many
fruitfull
obseruations
of
S.
B.
of
Ipsw
.
vpon
2.
Cor.
chap.
8.
and
9.
pag.
78.
79.
80.
81.
82.
And
againe
,
pag.
88.
This
is
more
acceptable
to
God
(
to
wit
)
to
bid
the
poore
,
&c.
for
it
is
a
better
proofe
and
argument
of
sound
loue
,
&c.
Qui
miseretur
pauperi
foeneratur
Deo
.
Vide
vsurae
raram
naturam
&
admirabilem
.
Alius
est
qui
accepit
,
nempe
pauper
:
&
alius
qui
se
foenore
obligat
,
scilicet
Deus
.
Nec
hoc
solum
nimirum
,
sed
quia
in
hoc
vsurae
genere
,
non
est
locus
ingratitudini
,
aut
vlli
damno
,
sed
certissima
&
c●piosissima
manet
compensatio
.
He
that
hath
mercie
on
the
poore
,
lendeth
vnto
the
Lord
,
as
it
were
vppon
vsurie
.
Wherein
behold
a
rare
and
admirable
kind
of
vsurie
.
He
that
receiueth
,
that
is
,
the
poore
man
,
is
altogether
another
from
him
who
bindeth
himselfe
to
pay
the
lone
,
to
wit
,
God
.
Neither
is
this
only
to
be
maruelled
at
,
seeing
in
this
kind
of
vsurie
th●re
is
all
securitie
against
vnthankefulnesse
,
&
euerie
the
least
dammage
or
losse
.
Yea
the
full
recompence
abideth
most
sure
and
certaine
.
Chrysost.
Hom.
3.
in
cap.
1.
Gen.
Magnificus
est
Deus
in
dando
foenore
.
God
is
verie
bounteous
to
all
those
that
lend
to
him
vpon
the
vsurie
of
liberality
.
Basil
.
3.
Conc.
in
auaros
diuites
.
And
in
the
same
sence
Nazianz.
Orat.
18.
ad
Ciues
trepidantes
:
Largus
est
Deus
in
remunerando
.
God
is
a
very
liberall
rewarder
.
Caluinus
in
Act.
cap.
10.
vers.
4.
Hinc
colligimus
(
inquit
Caluinus
)
virtutes
&
benefacta
non
tantum
placere
Deo
,
sed
ornari
etiam
splendida
hac
mercede
,
quòd
in
eorum
graetiam
cumulat
nos
amplioribus
donis
&
locupletat
:
iuxta
illud
Matth.
13.12
.
Habenti
dabitur
.
Item
,
euge
serue
bone
&
fidelis
:
fidelis
fuisti
in
paucis
:
super
multa
te
constituam
.
Sic
enim
continua
donorum
suorum
serie
,
Dominus
,
suos
quasi
certis
gradibus
euehet
,
donec
ad
summum
perducat
.
Nec
tamen
sequitur
,
vlla
esse
in
nobis
,
propria
virtute
opera
preparatoria
ad
fidem
acquirendam
.
vel
,
fide
acquisita
,
meritoria
,
Omnia
siquidem
dona
omnisque
remuneratio
est
à
Deo
,
eaque
maximè
gratuita
.
This
notable
seruant
of
God
,
writing
vpon
these
wordes
of
the
holy
Angell
to
Cornelius
,
that
his
almes
and
praiers
were
come
vp
into
remembrance
before
God
.
Hence
(
saith
he
)
we
gather
that
beneficence
and
other
vertues
,
doe
not
onely
please
God
,
but
that
they
are
likewise
set
forth
and
beautified
with
this
goodly
recompence
,
that
in
respect
of
them
he
doth
increase
and
inrich
vs
with
a
greater
measure
of
his
giftes
:
according
to
that
Matth.
13.12
.
To
him
that
hath
shall
be
giuen
.
And
likewise
,
well
,
good
and
faithfull
seruant
,
thou
hast
beene
faithfull
in
little
,
I
will
make
thee
ruler
ouer
much
.
For
thus
doth
the
Lord
,
by
a
continuall
course
of
his
giftes
,
lift
vp
those
that
be
his
,
as
it
were
by
certaine
steppes
,
vntill
he
bringeth
them
to
the
toppe
of
their
aduancement
.
Neuerthelesse
,
it
doth
not
hereof
follow
,
that
there
are
in
vs
any
workes
of
preparation
,
by
any
selfe-vertue
or
power
,
that
thereby
we
should
ataine
to
faith
,
or
after
faith
attained
,
that
we
should
merit
by
them
.
For
assuredly
all
gifts
&
euery
recompence
,
is
not
onely
from
God
,
but
also
from
him
most
franke
and
free
.
Read
also
his
comment
.
vpon
the
6.
verse
of
the
11.
ch.
to
the
Heb.
Pijs
hominibus
beneficentia
est
pro
omnibus
latifundijs
.
The
beneficence
of
the
Godly
,
is
in
stead
of
large
possessions
vnto
them
.
Beza
in
maior
.
annot
.
2.
Cor.
cap.
9.
Musc.
in
6.
Matth.
But
by
the
beneficence
of
mercifull
men
,
the
euill
is
gratiously
preuented
,
or
stayed
:
and
no
doubt
God
will
reward
it
vnto
them
,
euen
because
they
doe
thereby
hide
a
multitude
of
sinne
.
Est
quidem
vox
hominis
Ethnici
,
Quas
dederis
solas
semper
babebis
opes
.
Ratio
est
,
quòd
locatur
extra
fortunam
quicquid
amicis
donatur
.
It
is
in
deede
the
saying
of
an
Heathen
that
of
all
his
riches
,
a
man
hath
onely
that
alwayes
,
which
he
hath
giuen
.
The
reason
is
that
this
is
no
more
subiect
to
casualtie
,
&c.
Caluinus
in
ep.
ad
Cor.
2.
cap.
8.10
.
Illud
possidemus
quo
vtimur
:
quod
autem
vltra
vsum
est
,
non
vtique
habet
possessionis
fructum
,
sed
custodiae
periculum
.
We
possesse
that
which
we
doe
well
imploy
:
the
rest
hath
not
so
much
profit
in
the
possession
,
as
danger
of
loosing
.
Amb.
Off.
2.
cap.
26.
Hoc
habeo
(
inquit
Marcus
Antonius
)
quodcunque
dedi
.
Marcus
Antonius
was
wont
to
say
.
This
I
am
sure
of
,
that
all
which
I
haue
giuen
is
mine
owne
.
Sen.
lib.
6.
de
Benef.
cap.
3.
And
in
the
same
place
:
Dono
dando
tua
facis
:
&
possessionem
inexpugnabilem
paras
.
Thou
assurest
to
thy selfe
that
which
thou
giuest
for
a
gift
:
and
thereby
thou
obtainest
an
inuincible
possession
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
It
is
a
very
commodious
thing
to
defeat
the
moth
and
the
fretting
of
enuie
.
This
can
no
better
way
be
compassed
then
by
the
excrcise
of
liberalitie
.
Gesn
.
Serm.
sentent.
76.
Mete
ergo
vberes
pecuniae
tuae
fructus
,
Amb.
Serm.
81.
The
Lord
hath
put
a
blessing
into
the
handes
of
distressed
persons
for
them
to
bestowe
vpon
such
as
doe
relieue
them
:
as
is
well
obserued
from
the
29.
ch.
of
Iob.
verse
13.
Lect.
of
S.
B.
pag.
95.96
.
Basil
.
Magnus
in
his
3.
Sermon
against
couetous
rich
men
.
He
sheweth
this
to
be
the
cause
why
God
turneth
plentie
into
scarcitie
,
and
cheapnes
into
dearth
.
Quôd
cum
ex
Deo
accipiamus
,
alijs
non
damus
.
Because
when
we
receiue
of
God
we
doe
not
giue
vnto
men
.
Beneficentiam
(
inquit
)
laudamus
,
nos
hac
carentes
,
egentibus
desumus
.
Serui
existentes
liberamur
,
&
conseruos
non
miseramur
.
Esurientes
nutrimur
,
inopibus
alimenta
negamus
.
Cum
indeficientem
Promum
ac
Thesaurarium
Deum
habeamus
,
nos
erga
pauperes
perparci
ac
tenaces
sumus
,
&c.
Hac
igitur
de
causa
minatur
nobis
iustum
Dei
iudicium
.
Hac
de
causa
Deus
omnipotens
manum
non
aperit
,
quoniam
fraternitatis
charitatem
occlusimus
.
Ob
hoc
&
campi
steriles
,
quoniam
charitas
friguit
.
Supplicantium
vox
frustra
clamat
ac
in
aere
euanescit
&
dissipatur
:
nam
&
nos
rogantes
minime
audimus
,
&c.
We
commend
beneficence
(
saith
the
godly
father
)
but
for
want
of
vsing
it
we
are
wanting
to
the
poore
.
Though
we
being
seruants
are
deliuered
,
yet
we
haue
no
compassion
ouer
our
fellow-seruants
.
We
are
fed
when
we
are
hungrie
,
but
we
deny
foode
to
the
needy
.
Though
God
be
vnto
vs
as
a
Butler
or
Treasurer
that
neuer
faileth
vs
,
yet
are
we
ouer
sparing
and
niggardly
toward
the
poore
,
&c.
For
this
cause
therefore
doth
God
in
his
iustice
threaten
his
iudgement
against
vs
.
For
this
cause
doth
not
almightie
God
open
his
hand
because
we
haue
shut
vp
our
compassion
from
our
brethren
.
For
this
cause
also
are
the
fields
barren
,
because
charitie
is
waxen
cold
.
The
voice
of
our
supplications
crieth
in
vaine
,
and
vanisheth
,
and
is
scattered
in
the
aire
,
insomuch
as
we
doe
not
heare
those
that
intreate
vs
,
&c.
The
whole
Sermon
is
worthy
euery
Christians
reading
.
Quae
vtilitas
in
aliena
regione
(
h.
in
isto
mundo
)
multas
diuitias
relinquere
,
in
propria
autem
&
in
patria
necessarijs
carere
?
Itaque
oro
,
festinemus
dum
adhuc
tempus
est
,
vt
illuc
transferamus
etiam
quae
in
hac
aliena
habemus
,
&c.
Facilis
est
transuectio
,
scilicet
,
per
manus
pauperum
,
&c.
What
profiteth
it
to
leaue
aboundance
of
riches
in
a
strange
country
(
that
is
,
in
this
world
)
and
to
want
necessaries
at
home
in
our
owne
countrie
(
that
is
,
in
the
kingdome
of
heauen
.
)
I
pray
ye
therefore
let
vs
make
hast
while
yet
there
is
time
that
we
may
conuey
thither
euen
those
things
which
we
haue
in
this
strange
place
.
The
transportation
is
easie
;
to
wit
,
by
the
handes
or
helpe
of
the
poore
,
&c.
Chrisost.
in
Gen.
cap.
23.
Homil.
48.
Ostendam
tibi
horrea
iam
parata
(
inquit
Amb.
Ser.
81.
)
sc.
esurientium
pauperum
ventres
:
in
ipsis
tuos
conclude
the
sauros
.
I
will
shew
thee
(
saith
Amb.
in
his
81.
Sermon
,
he
speaketh
there
to
the
rich
man
straited
for
want
of
barne-roome
)
barnes
alreadie
made
fit
to
thy
hand
,
that
is
to
say
,
the
bellies
of
poore
hungrie
people
:
in
these
barnes
lay
vp
thy
treasure
,
let
them
be
the
locke
&
key
for
them
,
&c.
The
whole
Sermon
is
worthie
thy
reading
.
Lege
etiam
Bas
.
Mag.
in
eadem
diuitis
auari
verba
Lucae
12.3
.
Concione
in
diuites
auaros
.
And
Ecclesiast.
cap.
29.15.16
.
Concludito
misericordem
beneficentiam
in
penuarijs
tuis
,
&c.
Lay
vp
in
the
storehouses
that
which
thou
mindest
to
imploie
to
mercifull
beneficence
,
&c.
Sentences
which
may
be
referred
to
the
Doctrine
of
the
4.
Chapter
.
Those
professors
which
doe
not
relieue
their
poore
brethren
,
are
called
in
the
Scripture
,
cloudes
without
raine
.
And
therefore
,
they
are
subiect
to
the
curse
which
was
denounced
by
Christ
against
the
figge
tree
,
Neuer
fruite
growe
on
thee
hereafter
.
Read
Lectures
of
S.
B.
of
Ips
.
pag.
20.
Felix
quem
faciunt
aliena
pericula
cautum
.
Ne
expectes
dum
in
te
ipso
discas
quantum
malum
sit
inhumanitas
,
quantumque
bonum
viscera
egentibus
aperire
.
In
alienis
calamitatibus
haec
discito
.
&c.
Delay
not
the
time
,
till
thou
learnest
by
thine
owne
experience
,
how
great
an
euill
vnmercifulnesse
is
,
and
how
great
a
good
thing
it
is
to
open
the
bowelles
of
compassion
to
those
that
stand
in
neede
:
Greg.
Nazianz.
Orat.
de
Paup
.
amore
.
Seeing
God
accouteth
the
dutie
of
loue
which
at
his
commaundement
is
performed
to
men
to
be
a
spirituall
sacred
seruice
done
vnto
himselfe
,
wo
to
our
sottishnes
if
we
shall
not
onely
consume
in
profane
but
also
in
wicked
vses
those
thinges
which
should
serue
for
holy
oblations
,
&c.
Caluin
.
Heb.
13.16
.
and
Philip.
ch.
4.18
.
comment
.
Sentences
to
be
referred
to
the
fifth
Chapter
:
and
first
of
all
to
the
answer
of
the
first
Obiection
.
Recordare
ô
homo
quis
est
qui
largitus
est
tibi
teipsum
:
&
qui
sis
in
memoriam
reuoca
.
Seruus
es
Dei
,
&
dispensatio
tibi
commissa
est
Dominicae
facultatis
.
Recordare
ergo
quis
est
qui
tibi
iniunxit
officium
dispensandi
familiam
suam
.
Quid
est
quod
multis
praelatus
es
?
Non
est
vtique
sine
causa
,
quòd
tibi
à
bono
&
iusto
Deo
officium
tribuitur
largiendi
,
alijs
necessitas
imponitur
indigendi
.
Dispensatorem
igitur
conseruorum
tuorum
,
te
ex
dominicis
facultatibus
esse
,
cognosce
.
Ne
existimes
quod
omnia
ventri
&
delitijs
tuis
terra
producat
.
Quae
in
manibus
habes
commissa
tibi
magis
quàm
concessa
cognosce
.
Paruo
tempore
aliquantulum
super
ijs
laetaris
,
&
abuti
ijs
voluptuosius
delectaris
.
Cùm
verò
haec
pariter
cum
vita
nostra
defluxerint
,
rationem
dispensationis
nostrae
,
vocamur
Domino
reddituri
.
Haec
Amb.
Serm.
81.
&
ibidem
in
fine
.
Non
minus
est
criminis
habenti
tollere
,
quàm
cùm
possis
&
abundes
,
indigentibus
denegare
.
&c.
Tot
te
ergo
scias
inuadere
bona
,
quot
possis
praestare
quod
velis
.
Remember
ô
man
who
it
is
that
hath
giuen
vnto
thee
euen
thine
owne
selfe
:
and
call
thou
to
mind
who
thou
art
.
Thou
art
a
seruant
of
God
,
&
the
stewardship
of
the
Lords
riches
is
committed
to
thee
.
Remember
therefore
who
it
is
that
hath
inioyned
thee
the
office
of
a
Steward
to
his
family
.
What
is
the
cause
that
thou
art
preferred
to
many
?
Surely
it
is
not
without
cause
that
the
mercifull
and
iust
God
hath
giuen
to
thee
the
office
of
distributing
,
and
that
the
necessitie
of
wanting
is
laid
vpon
other
.
Know
therefore
,
that
thou
art
a
disposer
of
the
Lords
riches
,
to
thy
fellow
seruants
.
Do
not
thinke
that
the
earth
bringeth
forth
all
for
thy
belly
,
and
to
serue
for
thy
deliciousnesse
.
As
touching
the
things
which
thou
enioyest
,
consider
that
they
are
committed
to
thee
as
of
trust
,
rather
then
granted
to
thee
to
do
with
them
as
thou
list
.
Thou
reioycest
a
little
for
a
short
time
,
and
takest
delight
to
abuse
them
at
thy
pleasure
.
But
when
these
things
,
together
with
our
liues
,
shall
slip
away
,
we
are
called
to
giue
an
account
to
the
Lord
of
our
stewardship
,
&c.
And
againe
:
it
is
no
lesse
crime
to
take
away
from
a
man
that
which
he
hath
,
then
to
denie
succour
to
the
distressed
when
thou
art
able
to
do
it
of
thy
abundance
,
&c.
Know
thou
therefore
that
thou
doest
bereaue
so
manie
of
their
goods
,
as
thou
mightest
relieue
if
thou
wouldest
.
Thus
much
out
of
Amb.
Serm.
81.
The
Lord
hath
giuen
the
rich
man
his
riches
as
it
were
by
a
letter
of
administration
to
giue
where
there
is
need
.
Lect.
of
S.
B.
pag.
60.
Qui
metuunt
ne
liberalitate
res
minuantur
,
Cyprian
.
Serm.
1.
de
Eleemos
.
And
againe
,
Qui
timent
ne
patrimonium
bene
agendo
perdant
,
ipsi
malè
agendo
pro
patrimonio
pereunt
.
They
that
feare
lest
they
should
destroy
their
patrimonie
by
dooing
that
which
is
good
,
they
themselues
doo
perish
is
in
steed
of
their
patrimonie
by
committing
that
which
euill
.
Eleemosyna
non
est
diuitiarum
dispendium
,
sed
ditescendi
potius
compendium
,
quastusque
omnium
vberrimus
.
Almes-giuing
is
not
the
way
to
wast
riches
,
but
rather
a
compendious
or
ready
way
to
growe
rich
:
yea
in
it selfe
it
is
the
most
plentifull
gaine
that
may
bee
.
Gualterus
in
Matthaeum
.
6.
Non
ita
claudenda
est
res
familiaris
vt
eam
benignita●
aperire
non
possit
,
nec
ita
rescranda
vt
pateat
omnibus
modus
adhibeatur
,
&
referatur
ad
facultates
.
Cicero
Off.
2.
Englished
before
.
Beneficijs
quae
maximè
societatem
alligant
,
danda
est
lex
,
ne
sub
specie
benignitatis
inconsulta
facilitas
placeat
:
neue
haec
ipsa
obseruatio
liberalitatem
restinguat
dum
temperat
.
Sen.
de
Ben.
lib.
1.
cap.
4.
Englished
before
.
And
the
same
Seneca
in
the
beginning
of
his
first
booke
:
Inter
multos
ac
varios
errores
temerè
inconsultéque
viuentium
,
nihil
propemodum
nocentius
,
quàm
quòd
beneficia
nec
dare
scimus
,
nec
accipere
.
This
is
also
Englished
before
.
Pro
viribus
suis
quisque
faciat
.
Non
sic
faciat
vt
ipse
angustias
patiatur
.
Non
hoc
dicimus
.
Superflua
tua
,
necessaria
sunt
alijs
.
Let
euerie
man
do
according
to
his
ability
.
Not
so
that
he
should
ouermuch
streighten
himselfe
.
We
do
not
teach
so
.
Thy
superfluous
things
are
other
mens
necessaries
:
August
.
Hom.
13.
Non
vult
Deus
in
angustias
nos
redigi
,
vt
alij
nostra
liberalitate
diffluant
:
It
is
not
Gods
will
that
we
should
bring
our selues
into
straites
,
that
other
men
should
haue
more
then
enough
by
our
liberalitie
:
Cal.
in
2.
Cor.
8.13
.
Sanctorum
vsibus
est
communicandum
,
vsibus
inquam
non
autem
voluptatibus
aut
delitijs
:
his
enim
homines
redduntur
deteriores
:
deinde
etiam
sumptibus
huiusmodi
supercaneis
,
posset
alijs
quoque
pauperibus
subueniri
.
It
our
part
to
contribute
to
the
necessities
of
the
Saints
,
necessities
I
say
,
but
not
to
their
pleasures
and
delicacie
:
for
thus
are
men
oftentimes
made
worse
then
they
were
before
:
and
moreouer
,
by
such
superfluous
charges
other
poore
people
might
be
relieued
.
Pet.
Mart.
in
octauum
Praeceptum
.
Act.
in
Ver.
It
is
true
.
But
what
may
be
this
most
sure
and
safe
defence
?
Verily
godlinesse
onely
is
that
most
sure
and
safe
defence
.
Multitudo
filiorum
non
debet
tollere
diuitiarum
communicationem
.
Patrimonium
Deo
creditum
,
nec
resp.
cripit
,
nec
fiscus
inuadit
,
nec
calumnia
aliqua
forensis
euertit
.
In
tuto
haereditas
ponitur
,
quae
à
Deo
custode
seruatur
.
Hoc
est
charis
pignoribus
in
posterum
prouidere
,
hoc
est
futuris
haeredibus
paterna
pietate
consulere
.
The
multitude
of
children
ought
not
vtterly
to
take
away
the
communicating
of
our
goods
to
others
.
That
patrimony
which
is
committed
to
God
,
neither
can
it
be
taken
away
vnder
coulourable
pretence
of
seruice
to
the
common-wealth
,
neither
hath
the
exchequer
or
confiscation
to
the
Princes
vse
any
thing
to
doe
against
it
,
neither
can
any
quarrelling
or
wrangling
action
at
common
lawe
ouerthrowe
it
.
That
inheritance
is
setled
in
most
sure
estate
,
whereof
God
is
made
the
Gardin
or
keeper
.
This
is
indeede
to
prouide
for
thy
deare
children
for
the
time
to
come
,
this
is
in
a
right
fatherly
and
godly
course
to
take
order
for
those
which
shall
be
thy
heyers
after
thee
.
Cyprianus
.
Serm.
1.
de
Eleemos
.
And
againe
,
Praeuaricator
&
proditor
Pater
es
,
nisi
filijs
tuis
fideliter
consulas
,
nisi
conseruandis
ijs
,
religiosa
&
vera
pietate
prospicias
.
Thou
art
but
a
deceiueable
and
treacherous
vndermining
father
,
vnlesse
thou
doe
prouide
for
thy
children
,
in
that
course
which
beseemeth
a
faithfull
man
,
and
vnlesse
for
the
preseruation
of
them
,
thou
acquaintest
thy self
afore
hand
with
the
practise
of
religion
&
true
godlines
.
Now
a
speciall
parte
of
this
true
religion
as
the
Apostle
Iames
teacheth
,
is
to
visit
the
fatherlesse
and
widdowes
in
their
aduersitie
,
&c.
ch.
1
,
27.
Si
filijs
tuis
Deum
cohaeredem
&
Tutorem
constitueris
,
innumeros
simul
etiam
thesauros
illis
vere
reliquisti
.
Quemadmodum
enin
Deus
,
cum
nos
ipsos
vlciscimur
,
nos
ipse
non
tutatur
:
cùm
verò
illi
vindictam
permittimus
,
plura
quàm
expectabamus
,
nostri
gratia
facit
.
Ita
&
cum
pecunijs
facit
,
&c.
Non
igitur
huc
spectemus
,
quomodo
liberos
diuites
relinquamus
,
sed
quomodo
relinquamus
vertute
conspicuos
,
&c.
Et
iterum
.
Si
vis
filios
diuites
relinquere
,
relinque
illis
debitore
Deum
,
illi
sc.
testimētariat
ipsorum
literas
concedens
,
&c.
Contemnamus
pecunias
,
ne
Christum
cōtēnamus
:
contēnamus
inquam
pecunias
,
vt
&
pecunijs
fruamur
.
If
thou
wilt
make
God
the
ioynt
heire
and
protector
of
thy
children
,
thou
shalt
therwithall
leaue
innumerable
treasures
vnto
them
.
For
like
as
when
we
do
reuenge
our
own
wrongs
,
God
doth
not
take
vpon
him
our
defence
.
but
when
we
leaue
vengeance
to
him
,
he
worketh
more
on
our
behalf
then
we
looked
for
:
so
dealeth
he
in
the
matter
of
money
,
&c.
Let
vs
not
therefore
aime
at
this
,
how
we
should
leaue
our
children
rich
,
but
how
we
may
leaue
them
to
be
of
worthy
note
for
their
vertue
.
And
againe
.
If
thou
mindest
to
leaue
thy
children
rich
,
leaue
the
Lord
a
debtor
vnto
them
,
and
leaue
in
his
hands
the
letters
testimentarie
or
will
of
thy
legacies
which
thou
hast
bequeathed
them
,
&c.
Let
vs
set
light
by
money
,
lest
we
grow
to
set
light
by
Christ
:
let
vs
(
I
say
)
set
light
by
money
,
that
so
we
may
vse
money
as
it
should
be
vsed
,
&c.
Chrisost.
in
cap.
3.
ad
Rom.
in
morali
exhortatione
.
Read
also
if
you
please
August
.
lib.
de
decem
Chordis
.
cap.
12.
which
is
the
last
of
the
booke
,
where
very
pleasantly
he
confuteth
the
inordinate
care
which
Parents
pretend
for
their
children
,
conuincing
them
of
a
manifest
lye
,
as
he
plainly
demonstrateth
his
charge
against
them
:
&
sheweth
that
it
is
their
infidelity
&
couetousnesse
in
respect
of
their
owne
selues
principally
,
which
suppresseth
their
beneficence
and
mercy
toward
the
poore
.
Finally
,
for
this
point
,
consider
well
the
excellent
saying
of
Caluin
in
his
Comment.
vpon
2.
Cor.
8.10
.
Sola
benedictio
Dei
pluris
centuplo
aestimanda
est
,
quam
omnes
mundi
thesauri
.
The
blessing
of
God
is
of
it self
alone
to
be
esteemed
a
hundreth
fold
more
then
all
the
treasures
of
the
whole
world
.
Post
malos
meliores
quaeras
.
If
thou
perceiuest
any
to
whom
thou
giuest
,
to
be
very
vnthrifty
and
vnthankfull
,
&c.
make
choise
of
better
.
Yet
thinke
of
that
which
the
same
authour
saith
further
:
Satius
est
prodesse
etiam
malis
propter
bonos
,
quàm
bonis
deesse
propter
malos
.
It
is
better
to
be
beneficiall
euen
to
those
that
be
euill
,
for
their
sakes
that
be
good
,
then
to
faile
those
that
be
good
,
because
other
are
euil
.
Sen.
lib.
de
Ben.
4.
cap.
28.
And
againe
,
Beneficia
ferè
sequuntur
non
reposcentem
.
And
yet
againe
.
Propositum
optimi
viri
&
ingentis
animi
est
,
tamdiu
ferre
ingratum
donec
feceris
gratum
.
lib.
5.
cap.
1.
Englished
before
.
Read
him
also
,
lib.
7.
cap.
31.
Vincit
malos
pertinax
bonitas
.
Vnweariable
goodnesse
ouercommeth
euill
men
.
And
further
he
addeth
:
In
caeteris
rebus
ad
spes
bonas
animus
pertinax
est
.
Terra
marique
humana
opera
cessarent
,
nisi
malè
ruentia
iterum
tentare
libuisset
.
In
other
matters
the
mind
is
stiffe
and
vnweariable
,
because
it
is
still
in
hope
of
good
successe
.
And
al
the
businesses
of
men
should
cease
,
both
by
sea
&
by
land
,
vnles
they
should
attempt
the
same
things
againe
and
againe
,
though
ere
while
they
fal
out
very
ill
.
Wherefore
as
it
followeth
in
the
next
chap.
Tanquam
bonus
agricola
cura
cultuque
sterilitatem
soli
vince
.
Ingratus
non
mihi
iniuriam
facit
,
sed
sibi
.
Non
est
magni
animi
beneficium
dare
&
perdere
:
hoc
est
magni
animi
,
perdere
&
dare
.
That
is
,
do
thou
the
part
of
a
good
husbandman
,
ouercome
the
barrennesse
of
the
ground
by
diligent
manuring
of
it
.
He
that
is
vnthankfull
,
is
not
so
much
iniurious
to
me
,
as
to
himselfe
.
And
againe
:
This
is
not
the
property
of
a
very
liberal
mind
,
to
giue
and
to
lose
,
but
to
lose
,
&
yet
for
all
that
stil
to
giue
.
But
specially
call
to
mind
that
which
is
said
of
the
Christian
Doctor
.
Seminatur
in
terra
,
germinat
in
coelo
.
Plantatur
in
paeuperes
,
apud
Deum
pullulat
.
What
therefore
though
some
be
vnthankful
?
Thou
sowest
on
the
earth
,
but
it
springeth
vp
in
heauen
.
Thou
plantest
among
the
poore
,
but
it
groweth
vp
with
God
.
Amb.
lib.
de
Nabuthe
cap.
12.
Qui
pendet
à
benedictione
Domini
,
animum
habet
explicatum
his
tricis
:
&
simul
manus
solutas
ad
beneficentiam
.
Caluinus
in
2.
Cor.
cap.
8.
vers.
2.
The
Sentences
follow
which
may
be
referred
to
the
second
part
of
the
Treatise
:
and
first
to
the
first
Chap.
Iniquissimum
est
,
pecuniam
sub
gloria
egestatis
,
acquirere
.
It
is
a
most
vnequall
thing
that
anie
man
should
go
about
to
get
money
,
glorying
in
his
pouertie
.
Or
bearing
this
mind
,
as
though
it
were
a
credit
to
him
to
be
a
poore
man
.
Sen.
de
Benef.
lib.
2.
cap.
17.
And
well
may
the
Philosopher
say
so
,
because
pouertie
is
a
publike
conuiction
or
open
badge
and
cognisance
as
it
were
of
our
sinne
.
Moreouer
in
the
same
chapter
.
There
are
manie
(
saith
Seneca
)
of
such
a
crooked
nature
,
that
they
had
rather
lose
whatsoeuer
kindnesse
they
haue
shewed
,
then
they
would
seeme
to
receiue
any
thing
,
they
being
proud
and
vpbrayding
men
.
Multi
sunt
tam
prauae
naturae
,
vt
malint
perdere
quae
praestiterunt
quàm
videri
recepisse
,
superbi
&
imputatores
.
Quanto
melius
quantoque
humanius
id
agere
,
vt
illis
quoque
suae
partes
constent
,
&c.
&
gratias
agentem
,
non
aliter
quàm
si
referat
audire
,
praebere
se
facilem
ad
hoc
,
vt
quem
obligauit
,
etiam
exolui
velit
.
How
much
better
,
and
how
much
more
curteous
is
it
,
to
take
such
a
course
,
that
they
that
receiue
may
haue
their
time
to
giue
,
&c.
Yea
,
and
for
one
to
heare
another
giuing
thanks
,
euen
as
if
he
did
make
a
full
recompence
;
and
herein
to
shew
himselfe
ready
to
release
him
,
whom
he
hath
bound
as
it
were
by
an
obligation
.
And
yet
againe
in
the
same
chapter
:
Beneficium
tam
recipiendum
est
quàm
non
exigendum
.
A
benefite
is
in
like
proportion
to
be
receiued
as
it
is
not
to
be
exacted
.
Non
minus
regium
&
humanum
est
,
exigua
beneuolè
&
placidè
accipere
,
quàm
magna
dare
.
It
is
no
lesse
princely
and
curteous
to
accept
small
things
readily
and
with
gentle
good
will
,
then
to
giue
things
of
great
value
.
Plutarchus
.
Sentences
that
may
be
refered
to
the
2.
ch.
of
the
2.
parte
.
Non
minoris
est
animi
,
beneficium
rectè
debere
,
quàm
dare
.
Sen.
de
Beneficijs
lib.
6.
cap.
43.
Non
patitur
auiditas
quemquam
esse
gratum
.
Nunquam
enim
improbae
spei
quod
datur
satis
est
.
Et
maiora
cupimus
quò
maiora
venerunt
.
If
any
man
be
couetously
lingering
after
giftes
,
it
will
not
suffer
him
to
be
thankefull
.
For
inordinate
hope
is
neuer
satisfied
with
that
which
is
alreadie
giuen
.
For
by
how
much
the
giftes
that
haue
beene
bestowed
are
greater
,
by
so
much
,
greater
giftes
are
still
desired
and
longed
after
.
Seneca
de
Beneficijs
lib.
2.
cap.
27.
But
as
touching
the
good
disposition
of
a
mind
well
disposed
,
the
same
author
saith
.
Optandum
est
non
recipere
beneficia
potius
quàm
non
dare
.
It
were
to
be
wished
,
rather
neuer
to
receiue
benefits
.
then
neuer
to
giue
any
at
all
.
lib.
1.
cap.
2.
And
lib.
12.
cap.
18.
Maiore
delectu
quaerendum
est
cui
debeamus
,
quàm
cui
praestemus
.
Greater
choise
is
to
be
made
,
to
whom
we
minde
to
be
indebted
,
then
whom
we
will
make
indebted
to
our selues
.
Vir
nemo
bonus
ab
improbo
se
donari
vult
.
No
good
man
will
willingly
be
indebted
to
a
wicked
man
.
Cicero
de
Legibus
lib.
2.
Platonis
sententiam
referens
.
Qui
gratè
beneficium
accepit
,
primam
eius
pensionem
soluit
.
Et
quod
superest
soluendae
gratiae
securior
debere
potest
.
He
that
hath
thankefullie
receiued
a
benefit
,
he
therewithall
paieth
as
it
were
the
first
payment
:
and
as
touching
that
recompence
which
is
further
more
to
be
made
,
he
hath
the
longer
day
or
respite
for
the
paying
of
it
.
Sen.
lib.
2.
de
Bene.
cap
22.
&
35.
Qui
verò
beneficium
dantis
,
grata
mente
non
suscipit
,
iniuriam
facit
benefacienti
.
But
he
that
doth
not
intertaine
the
benefit
of
his
benefactor
,
with
a
gratefull
minde
,
he
doth
him
great
wrong
.
Amb.
Comment.
in
cap.
10.
ep.
ad
Heb.
Gratiarum
actio
est
ad
plus
dandum
inuitatio
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Thankfulnes
is
an
inducement
to
prouoke
to
the
bestowing
of
greater
gifts
.
Chrisost.
And
againe
,
Si
cùm
ab
hominibus
beneficium
aliquod
accepimus
,
illud
grati
praedicamus
beneuolentiores
illos
reddimus
:
quantò
magis
Dei
beneficia
celebrantes
,
ad
maiorem
erga
nos
beneuolentiam
eum
inuitabimus
?
Seeing
when
we
receiue
any
benefit
at
the
handes
of
men
,
if
we
speake
thankfully
of
it
,
we
make
them
more
kindly
affected
toward
vs
:
how
much
more
shall
we
prouoke
the
Lord
to
shew
his
more
great
fauour
toward
vs
,
if
we
will
celebrate
his
praises
for
his
benefites
bestowed
on
vs
?
Medit.
cap.
17.
Nunquam
Dei
liberalitatem
&
munificentiam
vinces
,
quamuis
omnium
facultatum
tuarum
iacturam
feceris
,
quamuis
te
ipsum
etiam
facultatibus
adiunxeris
.
Nam
hoc
quoque
ipsum
,
Deo
aliquid
donare
accipere
est
.
Thou
canst
neuer
exceede
the
liberalitie
and
bountifulnesse
of
God
,
although
thou
shouldest
loose
al
whatsoeuer
thou
enioyest
for
his
sake
,
yea
although
thou
doest
ioyne
thy selfe
also
with
all
that
thou
art
worth
.
For
euen
this
also
To
giue
any
thing
to
God
:
it
is
to
receiue
a
gift
of
him
.
To
witte
in
that
it
pleaseth
him
to
accept
the
same
.
Greg.
Nazianz.
Orat.
27.
de
Pauperum
a
more
Quicquid
sumus
&
quicquid
habemus
,
Deo
debemus
.
We
owe
vnto
God
whatsoeuer
we
are
,
and
whatsoeuer
we
haue
.
Calu.
in
2.
Cor.
8.13
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
It
is
our
dutie
to
performe
all
thankefulnesse
to
those
that
haue
deserued
well
of
vs
.
Basilius
.
Ostendit
Paulus
suam
(
Onesiphoro
)
gratitudinem
,
quum
remunerandi
vices
in
Deum
transcribit
,
quia
impar
est
soluendo
.
Onesiphorus
,
in
that
he
beeing
vnable
to
make
recompence
,
(
to
wit
,
with
worldly
requitall
)
he
putteth
ouer
the
office
of
rewarding
vnto
God
.
Calu.
in
2.
Tim.
1.16
.
&c.
And
in
the
same
place
.
Tantus
est
etiam
Dei
amor
erga
suos
,
vt
se
ad
omnes
qui
cum
illis
sunt
coniuncti
diffundat
.
So
great
also
is
the
loue
of
God
toward
his
seruants
,
that
he
doth
extend
his
loue
vnto
all
that
are
ioyned
in
communion
with
them
.
Beneficiorum
acceptorum
commemorationem
honestam
laudandi
occasionem
esse
:
dixit
Basilius
.
Nullum
officium
referenda
gratia
magis
necessarium
est
.
Cicero
Off.
1.
Quid
tamlaudabile
?
quid
tam
in
omnium
animos
receptum
,
quàm
referre
benemeritis
gratiam
?
What
is
so
commendable
?
what
so
generallie
allowed
in
the
mindes
of
all
,
as
that
thankes
is
to
be
rendered
to
those
,
that
haue
deserued
well
of
vs
?
Sen.
de
Benef.
lib.
4.
6.
Quae
natio
non
comitatem
,
non
benignitatem
,
non
gratum
animum
&
beneficij
memorem
diligit
?
quae
superbos
,
quae
maleficos
,
quae
crudeles
,
quae
ingratos
non
aspernatur
,
non
odit
?
What
nation
is
there
that
loueth
not
curtesie
and
liberalitie
,
as
also
a
grateful
heart
,
&
such
one
as
is
mindfull
of
a
benefite
receiued
?
Likewise
what
nation
is
there
,
where
proud
,
mischieuous
,
cruell
,
and
vnthankefull
persons
are
not
despised
and
hated
?
Cicero
de
Leg.
lib.
1.
Xenophon
alijque
Ethnicorum
Graecorum
dixerunt
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Xenophon
,
and
sundry
other
of
the
heathen
Grecians
were
wont
to
say
,
that
it
is
euery
where
accounted
a
iust
thing
,
that
such
as
haue
benefites
bestowed
vpon
them
,
should
likewise
haue
care
to
make
some
recompence
againe
.
Lib.
de
claris
Orat.
Non
tantum
animo
aequare
,
sed
,
si
fieri
potest
,
vincere
debemus
.
Sen.
de
Benef.
lib.
1.
cap.
4.
And
among
Christians
:
Quid
tam
contra
officium
(
inquit
Ambrosius
)
quam
non
reddere
quod
acceperis
?
Nec
mensura
pari
,
sed
vberiore
reddendum
arbitror
,
&
vsum
pensandum
beneficij
.
What
is
so
contrary
to
good
dutie
,
as
not
to
recompence
that
which
thou
hast
receiued
?
Neither
do
I
iudge
that
thou
shouldest
doe
it
with
equall
measure
onely
,
but
more
aboundantly
:
and
that
the
vse
of
the
benefite
should
be
requited
according
to
the
time
it
hath
bene
enioyed
:
Off.
lib.
1.
cap.
31.
But
what
if
a
man
be
not
able
so
to
doe
?
Quid
si
nulla
reddendi
facultas
suppetit
?
He
answereth
in
the
next
chapter
:
In
reddendo
beneficio
,
plus
animus
quàm
census
operatur
:
magisque
praeponderat
beneuolentia
,
quàm
possibilitas
referendi
muneris
.
In
that
case
(
saith
he
)
a
good
mind
or
desire
to
do
it
,
is
of
better
worth
then
siluer
:
and
a
ready
will
or
affection
is
more
to
be
esteemed
then
all
possibility
of
any
other
recompence
.
And
among
the
heathen
Cicero
in
his
3.
Philippica
,
thus
he
determineth
this
point
:
Cum
gratia
referri
non
potest
,
quanta
debetur
,
habenda
tamen
est
quantam
maximam
animi
nostri
capere
possint
.
When
the
thankes
deserued
are
greater
then
we
can
repay
,
we
are
yet
to
acknowledge
them
with
as
earnest
affection
as
our
mindes
are
possiblie
able
to
attaine
vnto
.
Nescit
virtus
mensuram
gratiae
,
nec
contenta
referre
quod
acceperit
,
vult
cumulare
quod
sumpserit
:
ne
inferior
sit
beneficio
licet
aequetur
officio
.
Vertue
is
of
this
nature
that
it
cannot
abide
to
be
scant
in
thankefulnesse
,
and
not
contented
to
yeeld
that
which
it
hath
receiued
,
it
desireth
to
returne
heape
measure
:
not
liking
to
be
inferior
in
the
benefit
,
though
it
be
matched
in
like
dutifulnesse
of
the
mind
.
Amb.
Comment.
lib.
5.
in
cap
6.
Lucae
.
Magni
viri
magnifice
egerunt
non
vt
in
vnam
tantum
aetatem
prodessent
:
Gratus
esse
non
potest
nisi
qui
beneficij
meminit
.
Sen.
de
Benef.
lib.
3.
cap.
1.
&c.
And
againe
,
Quis
tam
ingratus
est
,
quàm
qui
quod
in
prima
parte
animi
,
positum
esse
debuit
&
semper
occurrere
,
ita
seposuit
&
abiecit
,
vt
in
ignorantiam
verteretur
?
Apparet
illum
non
saepè
de
reddendo
cogitasse
,
cui
obrepsii
obliuio
.
Who
is
so
vnthankefull
,
as
he
which
hath
so
put
aside
,
yea
cast
away
that
which
ought
to
be
chiefly
remembred
,
and
often
thought
vpon
by
him
,
that
it
is
turned
into
mere
ignorance
whether
any
such
thing
had
euer
bene
or
no
?
This
forgetfulnesse
is
the
rather
to
be
carefully
watched
against
,
because
we
are
very
apt
to
forget
a
benefit
soone
after
we
haue
receiued
it
:
according
to
the
sentences
following
.
Beneficij
memoria
breuissima
:
at
iniuriae
solet
esse
tenacissima
.
The
remembrance
of
a
benefite
is
verie
short
:
but
an
iniurie
is
kept
very
long
in
mind
.
And
againe
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Nothing
in
this
life
doth
sooner
waxe
old
,
or
loose
the
vigor
of
it
,
then
doth
thankfulnesse
.
Socrates
.
Aristoteles
.
And
not
only
is
it
so
concerning
men
,
but
euen
concerni●g
God
also
.
Nihil
enim
procliuius
est
quàm
donorum
Dei
obliuio
.
Nothing
is
more
readie
with
vs
then
the
forgetfulnesse
of
Gods
benefits
.
Caluinus
Comment.
in
Ioh.
cap.
4.44
.
Wherefore
worthy
is
the
admonition
of
a
more
ancient
Father
:
Vt
pretiosum
quoddam
depositum
gratiarum
actionem
in
anima
tua
custodias
:
&
recipies
tu
quoque
duplicem
illius
iucunditatem
.
Keepe
thou
thankfulnesse
in
thy
heart
,
as
thou
wouldest
keepe
a
precious
pledge
committed
vnto
thee
:
and
thou
thy selfe
also
shalt
receiue
a
double
pleasure
therby
.
Basilius
Serm.
3.
in
diuites
auaros
.
Neither
is
the
saying
of
the
heathen
Philsopher
to
be
lightly
passed
by
,
in
that
he
setteth
downe
this
sentence
:
Multum
is
dat
ei
,
cuise
fidelem
&
gratum
amicum
dederit
.
That
man
giueth
much
vnto
him
to
whom
he
will
giue
himselfe
a
trustie
and
gratefull
friend
.
Sen.
de
Benef.
lib.
6.33
.
Sen.
de
beneficijs
lib.
1.
cap.
2.
Sen.
lib.
de
Benef.
2.
cap.
27.
&
lib.
3.
cap.
3.
Res
conuiūctae
sunt
Dei
gloria
&
Ecclesiae
munificentia
.
Calu.
in
cap.
8.
verse
19.
2.
Cor.
Nothing
can
be
sayd
or
conceiued
sufficiently
concerning
this
grace
of
beneficence
:
in
which
respect
the
Apostle
calleth
it
an
vnspeakeable
gift
of
God
.
Lect.
of
S.
B
the
last
pag.
Sentences
that
may
be
referred
to
the
third
chapter
.
2.
part
of
the
Treatise
Omnes
immemeres
beneficij
oderunt
.
All
men
are
wonte
to
hate
such
as
are
vnmindfull
of
the
ben●fite
or
good
turne
which
hath
bene
done
them
.
Cicero
Offic.
2.
Non
referre
beneficijs
gratiam
,
&
est
turpe
,
&
apud
omnes
habetur
.
Ideò
de
ingratis
ingrati
queruntur
,
cùm
interim
,
hoc
in
omnibus
haeret
,
quod
omnibus
displicet
.
It
is
a
very
shamefull
thing
,
and
so
is
it
acccunted
of
all
men
,
for
a
man
not
to
be
thankeful
for
benefits
receiued
.
And
for
the
same
cause
euen
vnthankefull
men
themselues
complaine
of
those
that
be
vnthankful
,
though
in
the
mean
while
,
that
sticketh
in
all
,
which
seemeth
to
be
disliked
of
all
.
Sen.
de
Ben.
lib.
3.
cap.
1
And
ch.
6.
&
7.
of
the
same
booke
.
Cum
diff●cilis
esset
incertae
rei
aestimatio
,
odio
damnauimus
.
&
inter
ea
reliquimus
quae
ad
vindices
Deos
mittimus
.
When
we
perceiued
(
saith
Seneca
,
in
the
name
of
many
other
Philosophers
)
that
the
matter
was
so
difficult
that
we
could
not
certainly
determine
it
,
we
condemned
it
as
an
odious
thing
,
&
haue
left
it
among
those
things
that
we
put
ouer
to
be
reuenged
of
God
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Vitium
maximum
ingraetitudo
videtur
mihi
,
indignum
profecto
,
&
perquam
indignum
vitium
.
Chrisost.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Detestabilis
est
obliuio
gratiae
&
beneficiorum
reticentia
.
Theod.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Admiranda
illa
quidem
ingratitudo
est
,
quae
benemerentis
beneuolentiam
,
ingratitudinis
occasionem
facit
:
Gesner
.
Serm.
sentent
.
58.
These
Sentences
are
Englished
before
.
Argumentum
nihil
debentium
odio
quaerunt
.
Some
seeke
by
their
hatefull
dealing
,
to
make
proofe
,
that
they
thinke
themselues
nothing
beholding
to
their
friend
.
Sen.
de
Ben.
lib.
2.
cap.
24.
Sunt
hi
non
solum
Christiano
nomine
indigni
sed
ne
homines
quidem
dicimerentur
,
cùm
monstra
naturae
sint
,
quae
creaturis
omnibus
gratitudinis
sensum
inseuit
.
Agnoscit
bos
herum
suum
,
&c.
These
verily
are
not
onely
vnworthy
to
be
called
by
the
name
of
Christians
,
but
the
name
of
men
is
too
good
for
them
,
seeing
they
are
monsters
in
nature
,
the
which
hath
seeded
a
certaine
sence
of
thankfulnesse
in
all
creatures
.
The
oxe
knoweth
his
Maister
,
&c.
Isai
.
1.
Gualt
.
in
5.
Mat.
Sen
de
Bene.
2.
cap.
30.
Finally
,
the
vnthankefull
man
is
not
onely
iniurious
to
himselfe
,
but
also
a
common
enemie
to
all
that
stand
in
neede
,
insomuch
as
he
discourageth
manie
from
the
continuance
of
their
liberalitie
.
In
which
respect
it
is
said
,
as
was
partly
alleaged
before
,
Omnes
immemorem
beneficij
oderunt
,
eamque
iniuriam
(
as
it
followeth
)
in
deterrenda
liberalitate
sibi
etiam
fieri
,
eumque
qui
faciat
communem
hostem
tenuiorum
putant
.
Off.
2.
Haec
(
inquit
Seneca
)
non
destruunt
parentum
venerationem
,
nec
deteriores
illis
liberos
faciunt
.
imò
itiam
meliores
,
&c.
Alacrior
erit
pietas
,
siad
reddenda
beneficia
,
cum
vincendi
spe
venerit
,
&c.
Nisi
hic
ita
iudicamus
,
excusationem
damus
liberis
,
&
illos
segniores
ad
referendam
gratiam
facimus
,
quibus
stimulos
adijcere
debemus
&
dicere
,
Hoc
agite
optimi
inuenes
,
proposita
est
inter
parentes
&
liberos
,
honesta
contentio
,
dederint
maiora
an
receperint
.
Non
ideò
viceruut
,
quia
occupauerunt
.
Sumite
modò
animum
qualem
decet
,
&
deficere
nolite
,
vt
vincatis
optantes
.
Nec
desunt
tam
pulchro
certamini
duces
,
qui
similia
vos
cohortentur
,
ac
per
vestigia
sua
,
ire
ad
victoriam
saepe
iam
partam
ex
parentibus
,
iubeant
.
Ca.
36.
lib.
3.
de
Benef.
Et
cap.
38.
Nulla
vi
verborum
,
nulla
ingenij
facultate
exprimi
potest
,
quantum
opus
sit
,
quam
laudabile
,
quamque
nunquam
à
memoria
hominum
exiturum
,
posse
haec
dicere
.
Parentibus
meis
parui
,
cessi
imperio
eorum
,
&c.
ad
hoc
vnum
contumax
fui
ne
beneficijs
vincerer
.
Certate
obsecro
vos
,
&
fusi
quoque
restituite
aciem
.
Foelices
qui
vicerint
,
foelices
qui
vincentur
.
Quid
eo
adolescente
praeclarius
,
qui
sibi
ipsi
dicere
potuit
(
neque
enim
fas
est
alteri
dicere
)
Parentem
meum
beneficijs
vici
?
Quid
eo
fortunatius
sene
qui
omnibus
vbique
praedicabit
,
à
filio
suo
se
beneficijs
victum
?
Quid
autem
est
foelicius
,
quàm
sibi
cedere
?
Like
as
we
esteeme
the
speciall
sayings
of
the
learned
among
the
heathen
,
in
such
matters
,
as
by
the
speciall
gift
of
God
they
giue
testimonie
to
that
light
,
which
he
hath
reserued
in
nature
,
aboue
the
authoritie
of
the
more
rude
,
for
that
more
speciall
light
of
natures
sake
,
which
God
hath
reserued
vnto
them
:
so
,
yea
much
rather
,
doe
wee
worthily
esteeme
the
sentences
of
learned
Christians
whether
more
auncient
Fathers
,
or
any
of
latter
times
,
whom
God
hath
specially
inlightened
by
the
holy
Ghost
,
from
his
sacred
Scriptures
,
to
giue
testimonie
to
his
truth
,
so
farre
as
we
finde
they
do
it
according
to
the
Scriptures
and
right
interpretation
thereof
,
aboue
the
opinions
or
sayings
of
common
Christians
,
whosoeuer
haue
not
as
yet
their
wits
so
well
exercised
and
acquainted
with
the
Scriptures
,
as
by
the
singular
blessing
of
God
,
the
other
haue
had
.
And
thus
good
Christian
Readers
,
whether
more
or
lesse
learned
,
one
and
other
,
ye
may
all
by
that
which
hath
bene
remembred
and
layed
before
ye
in
this
Treatise
,
euidently
perceiue
,
that
,
as
was
saied
in
the
beginning
,
the
duties
herein
declared
,
are
euery
way
so
plentifully
testified
and
commended
,
that
whosoeuer
will
not
make
practise
accordingly
,
he
can
not
be
but
as
one
left
altogether
most
wofully
conuict
both
from
heauen
&
vpon
earth
,
in
his
owne
conscience
,
which
of
it selfe
is
as
a
thousand
witnesses
,
and
before
God
,
and
all
men
,
without
all
shadowe
of
excuse
,
by
the
verdit
of
infinit
thousandes
of
witnesses
against
him
.
But
as
touching
you
that
vouchsafe
to
read
these
things
with
honest
and
godly
mindes
,
better
fruite
is
to
be
expected
and
hoped
for
;
euen
such
as
will
through
the
grace
of
God
accompany
and
helpe
forward
your
euerlastting
and
most
happy
peace
and
saluation
,
both
here
and
in
the
kingdome
of
heauen
.
The
which
I
humbly
beseech
God
our
heauenly
father
to
graunt
vnto
ye
as
well
as
to
my
owne
soule
,
of
his
infinit
&
most
bounteous
mercie
,
for
his
wel
beloued
sonne
our
Lord
Iesus
Christes
sake
,
to
whom
with
the
holy
Ghost
one
only
true
God
be
all
glory
and
prayse
Amen
.
FINIS
.