CHAP.
1.
The
resolution
of
the
whole
Psalme
,
the
parts
of
the
text
,
and
the
generall
doctrines
which
arise
out
of
it
.
Sect.
1.
Analysis
of
the
whole
Psalme
.
THis
Psalme
is
doctrinall
;
teaching
vs
,
that
the
godly
and
iust
man
is
blessed
,
and
that
whether
we
consider
him
simply
in
himselfe
,
which
is
handled
from
verse
1.
to
the
tenth
,
or
compare
him
with
the
wicked
verse
10.
In
himselfe
he
is
blessed
:
first
,
in
respect
of
his
inward
graces
exercised
in
outward
duties
,
and
secondly
,
in
regard
of
many
singular
priuiledges
,
wherewith
his
graces
and
vertuous
actions
are
richly
rewarded
,
and
these
are
intermingled
throughout
the
whole
Psalme
.
His
inward
graces
here
specified
are
diuers
.
First
,
the
feare
of
God
.
Secondly
,
delight
in
his
commandements
,
verse
1.
Thirdly
,
graciousnesse
.
Fourthly
,
mercy
and
compassion
.
Fifthly
,
iustice
,
verse
3.
Sixthly
,
faith
and
affiance
in
God
,
vers.
7.
The
outward
actions
,
in
which
they
are
exercised
,
are
shewing
fauour
,
giuing
and
lending
to
those
that
stand
in
neede
,
moderation
of
his
affaires
with
discretion
,
verse
5.
and
liberall
imploying
of
his
riches
to
all
good
vses
,
especially
to
the
reliefe
of
the
poore
,
verse
9.
The
priuiledges
wherewith
God
blesseth
him
,
are
also
many
;
as
first
the
prosperous
condition
of
his
posteritie
,
verse
2.
Secondly
,
the
establishment
of
his
outward
estate
,
verse
3
and
9.
Thirdly
,
abilitie
and
readinesse
to
relieue
others
in
the
time
of
aduersitie
,
verse
4.
Fourthly
,
permanencie
of
prosperitie
,
and
perpetuitie
of
fame
,
verse
6
and
9.
Fifthly
,
securitie
and
safetie
in
time
of
danger
,
verse
7
and
8.
Secondly
,
the
godly
man
is
blessed
,
being
compared
with
the
wicked
,
seeing
he
is
not
onely
miserable
in
himselfe
,
but
also
in
the
fight
of
the
righteous
mans
happinesse
,
verse
10.
Sect
2.
The
manner
of
penning
this
Psalme
.
And
this
is
the
resolution
of
this
Psalm
.
The
manner
of
penning
of
it
is
also
to
be
considered
,
which
is
very
exact
&
accurate
.
For
euery
hemisticke
or
halfe
verse
,
beginneth
in
order
with
a
letter
of
the
Hebrew
Alphabet
;
onely
the
two
last
verses
haue
three
letters
,
after
euery
pause
or
comma
one
,
that
so
the
whole
Alphabet
might
be
expressed
.
The
which
was
done
to
these
ends
;
first
to
helpe
the
memorie
,
when
as
they
referred
euery
sentence
to
a
letter
of
the
alphabet
,
with
which
they
were
familiarly
acquainted
.
Secondly
,
to
note
the
excellencie
of
the
argument
here
handled
,
when
as
he
was
so
curious
and
exact
in
the
penning
of
it
.
Thirdly
to
teach
vs
,
that
there
is
a
laudable
vse
of
art
and
accurate
labour
in
the
seruice
of
God
,
if
it
be
in
an
holy
manner
,
graue
,
sober
and
tending
to
the
vse
of
edifying
;
especially
if
the
occasion
be
more
then
ordinary
,
as
was
the
composing
of
this
Psalme
;
which
(
as
the
learned
think
)
with
some
others
were
penned
by
Dauid
,
that
they
might
be
sung
at
their
publike
and
solemne
feasts
,
when
as
all
the
people
were
assembled
together
.
Sect.
3.
The
summe
of
the
Psalme
.
The
summe
of
it
is
the
blessednesse
of
the
godly
man
,
because
he
is
inwardly
endowed
with
the
riches
of
spirituall
graces
,
and
outwardly
aduanced
in
many
excellent
priuiledges
,
both
presently
in
this
life
,
and
for
euer
in
the
life
to
come
.
So
that
those
words
of
the
Apostle
are
an
abridgement
of
it
.
1.
Tim.
4.
8.
Godlinesse
is
profitable
vnto
all
things
,
hauing
the
promises
of
the
life
that
now
is
,
and
of
that
which
is
to
come
.
The
maine
scope
at
which
the
Psalmist
aimeth
,
Sect.
4.
The
parts
of
the
text
.
And
so
I
come
to
the
words
themselues
,
which
containe
two
things
;
first
certaine
duties
or
properties
of
the
godly
and
blessed
man
,
springing
from
the
inward
graces
of
his
goodnesse
and
mercifulnesse
.
Secondly
,
the
priuiledges
wherewith
God
rewardeth
them
.
The
duties
are
two
;
the
first
generall
,
which
is
beneficence
,
bountie
and
openhandednes
to
al
,
in
all
good
actions
and
workes
of
mercy
,
signified
by
those
words
,
He
hath
dispersed
.
The
second
more
speciall
,
namely
his
liberalitie
towards
the
poore
,
in
the
next
words
,
he
hath
giuen
to
the
poore
.
The
priuiledges
are
two
;
the
first
is
the
lasting
benefit
of
his
good
workes
;
his
righteousnesse
endureth
for
euer
.
Secondly
the
establishment
of
his
estate
with
honour
,
in
the
last
words
,
his
horne
shall
be
exalted
with
honour
.
Sect.
5.
1
Generall
doctrine
That
blessednesse
consists
as
much
in
graces
and
virtuous
actions
,
as
in
priuiledges
and
rewards
.
But
before
we
come
to
intreate
of
these
parts
particularly
,
we
may
generally
obserue
that
the
holy
Ghost
shewing
the
blessednesse
of
a
godly
man
,
doth
make
it
to
consist
as
much
in
his
graces
and
vertuous
actions
,
as
in
his
priuiledges
and
rewards
.
From
whence
we
learne
,
that
we
are
as
happy
in
our
graces
and
good
workes
,
as
in
the
prerogatiues
and
rewards
which
doe
accompany
them
.
The
which
is
manifest
both
by
plaine
testimonies
of
Scriptures
,
and
by
euident
reasons
,
grounded
vpon
them
.
For
the
first
,
he
is
pronounced
blessed
in
this
Psalme
,
who
feareth
the
Lord
,
and
delighteth
greatly
in
his
commandements
,
vers.
1.
and
Psal.
119.
1.
Blessed
are
the
vndefiled
in
the
way
,
who
walke
in
the
law
of
the
Lord
.
2.
Blessed
are
they
that
keape
his
testimonies
,
and
that
seeke
him
with
the
whole
heart
.
So
our
Sauiour
pronounceth
blessed
,
who
heare
the
word
of
God
and
keepe
it
.
Luk.
11.
28.
and
saith
vnto
his
Disciples
,
if
ye
know
these
things
,
happy
are
ye
if
you
doe
them
.
Yea
this
vertue
and
obedience
vnto
Gods
law
make
vs
blessed
,
not
onely
in
the
time
when
they
are
rewarded
with
prosperitie
and
worldly
benefits
,
Blessed
is
the
man
whom
thou
chastenest
,
O
Lord
,
and
teachest
him
out
of
thy
law
.
Sect
6.
The
reasons
which
proue
the
former
point
The
reasons
also
to
proue
this
are
cleare
and
manifest
.
For
first
,
vertue
and
goodnesse
are
so
that
it
cannot
be
valued
with
the
gold
of
Ophir
,
with
the
precious
Onix
,
or
the
Saphire
;
the
gold
and
the
christall
cannot
equall
it
,
and
the
exchange
of
it
shall
not
be
for
iewels
of
fine
gold
.
And
this
euen
the
heathen
man
discerned
by
the
light
of
nature
;
O
Secondly
,
we
are
as
happy
in
our
graces
and
vertues
,
as
in
the
benefits
which
accrue
vnto
vs
by
them
,
because
they
are
the
meanes
through
Gods
mercy
and
free
promises
of
all
rewards
and
priuiledges
:
in
which
respect
the
Apostle
saith
,
that
godlinesse
is
profitable
for
all
things
,
as
hauing
the
promises
of
this
life
,
and
of
that
which
is
to
come
.
1
Tim.
4.
8.
Thirdly
,
because
they
make
vs
more
to
resemble
God
the
chiefe
blessednesse
,
whose
excellencie
consisteth
in
being
,
and
doing
good
,
and
not
in
receiuing
any
other
benefit
by
it
.
Lastly
,
grace
and
glory
are
inseparably
ioyned
together
,
whereof
it
is
that
the
Apostle
compriseth
our
sanctification
vnder
the
name
of
our
glorification
,
because
it
is
the
first
part
of
it
which
assureth
vs
of
all
the
rest
.
Rom.
8.
30.
Sect.
7.
The
vse
of
the
former
doctrine
.
The
consideration
of
which
point
serueth
to
shew
and
condemne
their
folly
and
madnesse
,
who
will
imbrace
no
vertue
,
nor
doe
any
good
worke
gratis
and
without
reward
,
Secondly
,
it
serueth
for
the
comfort
of
all
those
who
are
indued
with
Gods
sanctifying
graces
and
continually
exercised
in
vertuous
actions
,
seeing
they
are
blessed
whatsoeuer
their
estate
in
the
world
be
,
whether
they
abound
in
earthly
benefits
,
and
flourish
in
prosperitie
,
or
whether
they
want
these
,
and
contrariwise
be
in
miserie
and
affliction
.
Finally
hereby
we
may
trie
and
examine
,
whether
we
are
happy
,
or
miserable
;
for
if
we
be
rich
in
grace
and
good
works
,
then
are
we
truely
blessed
though
we
be
sicke
and
weake
in
our
bodies
,
distressed
and
penurious
in
our
estates
,
and
disgraced
,
and
infamed
in
our
name
and
reputation
;
but
if
in
all
these
we
haue
our
hearts
desire
,
and
be
destitute
of
the
other
,
our
estate
is
wretched
;
for
where
there
is
no
grace
,
there
neither
is
there
any
blessednesse
.
Sect.
8.
2.
Doctrine
.
That
it
is
a
propertie
of
a
godly
man
to
be
beneficent
.
The
second
generall
point
to
bee
obserued
is
;
that
it
is
a
propertie
of
a
godly
and
blessed
man
,
to
be
beneficent
,
ready
to
all
good
workes
,
and
liberall
towards
the
poore
.
For
so
farre
forth
are
we
godly
,
as
we
are
imitators
of
the
godly
nature
;
but
in
nothing
doe
wee
more
resemble
God
,
then
when
we
imitate
the
goodnesse
of
his
nature
,
and
be
bountifull
and
beneficiall
to
all
that
neede
our
helpe
,
which
who
so
doe
,
are
blessed
,
and
none
but
they
.
So
Pro.
14.
21.
Hee
that
hath
mercy
on
the
poore
,
happy
is
he
.
And
thus
they
are
blessed
in
the
worke
it selfe
,
according
to
that
Act.
20.
35.
It
is
a
more
blessed
thing
to
giue
,
then
to
receiue
:
and
blessed
also
in
their
reward
,
as
our
Blessed
are
the
mercifull
,
for
they
shall
obtaine
mercy
,
and
be
also
receiued
into
the
place
of
blessednesse
,
according
to
that
Mat.
25.
34.
Come
ye
blessed
of
my
father
,
inherit
the
kingdome
prepared
for
you
from
the
foundation
of
the
for
they
shall
haue
iudgement
without
mercy
,
that
haue
shewed
no
mercie
,
as
it
is
Iam.
2.
13.
As
we
may
also
see
it
in
the
last
sentence
,
in
which
the
Depart
from
me
ye
cursed
into
the
fire
prepared
for
the
diuell
and
his
Angels
;
for
I
was
hungrie
,
and
ye
fed
me
not
,
I
was
thirstie
,
and
ye
gaue
me
no
drinke
,
&c.
Mat.
25.
41.
Sect.
9.
Niggards
are
rightly
called
misers
.
Fom
whence
wee
may
gather
a
speciall
and
forcible
argument
to
make
vs
loath
griple
couetousnesse
,
and
to
loue
liberalitie
towards
the
poore
and
openhandednesse
.
For
euen
in
the
confluence
of
worldly
wealth
,
niggards
and
sordidous
men
deserue
the
name
of
wretched
misers
,
seeing
none
in
truth
are
more
desperately
miserable
:
for
they
are
not
the
maisters
,
but
the
slaues
of
their
goods
which
they
possesse
,
and
haue
no
power
to
inioy
them
for
their
owne
comfort
:
Et
quid
est
miserius
misero
non
miserante
se
ipsum
?
What
is
more
miserable
then
a
miser
that
pittieth
for
they
hourd
vp
their
riches
to
be
a
wttnesse
against
them
at
the
latter
day
,
when
as
the
rust
of
their
siluer
and
gold
shall
eate
their
flesh
like
fire
;
as
it
is
Iam.
5.
3.
They
depriue
themselues
of
CHAP.
2.
Of
Benificence
,
the
subiect
,
obiect
and
properties
of
it
.
Sect.
1.
Exposition
of
the
words
.
ANd
so
I
come
from
the
generall
obseruations
,
to
the
particular
duties
.
The
first
wherof
is
beneficence
,
or
readinesse
to
all
good
workes
vnto
all
;
in
these
words
,
He
hath
dispersed
.
For
so
I
expound
them
,
because
hee
speaketh
of
almesdeedes
,
in
the
next
words
,
and
it
is
not
like
that
in
these
diuers
phrases
hee
intendeth
the
same
thing
.
Secondly
,
because
the
metaphor
taken
from
them
whosow
their
seede
will
well
beare
it
,
who
scatter
it
all
abroade
in
the
fielde
,
and
not
in
the
lowest
places
onely
.
Thirdly
,
because
the
generall
doctrine
of
beneficence
,
and
the
particular
of
almesdeedes
are
in
other
places
ioyned
together
,
as
1
Tim.
6.
18.
That
they
doe
good
and
be
rich
in
good
workes
,
ready
to
distribute
,
willing
to
communicate
,
and
Heb.
13.
16.
To
do
good
,
and
communicate
,
forget
not
&c.
Sect
2.
Beneficence
what
it
is
.
Now
in
speaking
of
this
beneficence
,
I
will
first
consider
the
dutie
it selfe
,
and
secondly
the
properties
of
it
,
and
how
it
is
to
be
exercised
.
The
dutie
of
beneficence
it selfe
is
with
a
bountifull
heart
and
hand
,
to
doe
good
vnto
all
,
who
in
any
kinde
whatsoeuer
neede
our
helpe
,
by
our
riches
,
labour
,
care
,
counsaile
,
prouidence
or
howsoeuer
.
So
that
this
grace
extendeth
it selfe
to
all
good
workes
,
as
building
Schooles
and
Colleges
,
and
maintaining
the
ministerie
and
meanes
of
Gods
worship
,
erecting
of
Hospitals
,
and
allowing
yearely
Pensions
to
Parishes
,
and
corporations
for
the
reliefe
of
their
poore
:
or
if
wee
want
abilitie
for
these
things
,
comforting
the
distressed
,
counsailing
those
that
Sect.
3.
Beneficence
commended
vnto
all
.
And
these
duties
of
beneficence
are
commanded
vnto
all
.
Heb.
13.
16.
and
are
numbred
by
Sect.
4.
The
obiect
of
our
beneficence
.
Now
the
obiect
of
this
our
beneficence
is
very
large
;
for
it
must
extend
vnto
all
men
,
according
But
euer
follow
that
which
is
good
,
both
among
your selues
,
and
to
all
men
.
Yea
euen
to
our
enemies
,
as
the
wise
man
teacheth
vs
,
Pro.
25.
21.
If
thine
enemie
be
hungrie
,
giue
him
bread
to
eate
,
and
if
he
be
thirstie
,
giue
him
water
to
drinke
.
And
this
our
Sauiour
requireth
.
Mat.
Loue
your
enemies
,
blesse
them
that
curse
you
,
doe
good
to
them
that
hate
you
,
&c.
the
which
is
inforced
with
a
strong
reason
,
because
herein
wee
shall
be
like
our
heauenly
father
,
vers.
45.
which
if
we
neglect
,
and
limit
our
beneficence
to
our
Sect
5.
That
our
beneficence
must
chiefely
extend
to
the
faithfull
.
But
though
our
beneficence
must
extend
to
who
are
of
the
houshould
of
faith
.
Gal.
6.
10.
And
though
wee
be
liberall
in
scattering
the
seede
of
our
good
workes
in
all
grounds
which
are
ready
to
receiue
it
;
yet
principally
we
must
cast
it
into
those
,
which
being
fertile
and
fruitfull
,
will
yeelde
vnto
vs
the
best
increase
.
Now
such
are
the
faithfull
,
who
being
the
true
members
of
Christ
,
he
will
acknowledge
what
is
done
vnto
them
as
done
vnto
himselfe
.
Mat.
25.
33.
which
consideration
moued
Dauid
Saints
that
are
vpon
the
earth
,
and
to
the
excellent
,
as
appeareth
,
Psal.
16.
3.
And
the
Apostle
Paul
to
commend
Sect.
6.
The
properties
of
beneficence
.
First
,
that
it
be
liberall
and
bountifull
.
The
properties
of
this
beneficence
are
diuers
,
and
they
are
all
implied
in
this
metaphor
of
dispersing
or
scattering
seede
.
As
first
in
respect
of
the
quantitie
,
it
must
be
liberall
and
bountifull
,
and
we
must
dare
multum
multis
,
doe
much
good
vnto
many
.
For
though
a
man
be
neuer
so
sparing
in
other
things
,
yet
he
will
not
be
niggardly
in
sowing
his
seede
,
but
will
scatter
and
cast
it
from
him
in
full
handfuls
,
as
much
as
is
sufficient
,
and
the
ground
will
well
beare
;
because
he
knoweth
that
the
fruitfull
haruest
will
returne
all
againe
with
large
increase
:
and
so
the
godly
and
blessed
man
though
he
be
hard
in
idle
expences
and
superfluities
,
as
in
rioting
,
gaming
,
adorning
the
backe
and
pampering
the
bellie
,
yet
hee
is
bountifull
in
doing
good
,
and
scattereth
the
seedes
of
his
beneficence
with
a
liberall
hand
,
because
he
knoweth
that
after
the
seedetime
the
haruest
will
follow
,
and
then
all
will
be
returned
with
great
aduantage
,
which
argument
the
Apostle
vseth
to
stirre
vp
the
Corinthians
to
this
liberall
beneficence
,
because
he
that
soweth
bountifully
,
shall
reape
bountifully
,
and
he
that
soweth
sparingly
,
shall
reape
sparingly
.
2
Cor.
9.
6.
And
this
the
wise
man
obserued
.
Pro.
11.
24.
There
is
(
saith
that
scattereth
,
and
yet
increaseth
,
and
there
is
that
withholdeth
more
then
is
meete
,
and
commeth
to
pouertie
.
25.
The
liberall
soule
shall
be
made
fat
,
and
he
that
watereth
shall
be
watered
againe
.
In
which
regard
one
saith
well
,
Non
qui
habet
&
seruat
,
sed
qui
Clemens
Alexand.
pe●●g
.
lib.
3.
impertit
est
diues
,
&
impertitio
,
non
autem
possessio
diuites
facit
.
Not
he
that
hath
wealth
and
keepeth
it
,
but
he
that
bestoweth
it
is
rich
,
neither
is
it
the
possession
,
but
the
laying
out
of
riches
,
that
makes
men
rich
.
For
he
that
soweth
and
gathereth
more
,
is
he
who
giueth
earthly
things
,
and
gathereth
heauenly
and
eternall
:
but
he
who
gathereth
on
earth
,
and
bestoweth
it
not
,
hee
putteth
his
treasure
into
a
broken
bagge
.
Hag.
1.
6.
Sect.
7.
Bountie
in
our
beneficence
is
required
,
And
this
bountie
in
our
beneficence
God
requireth
.
Deut.
15.
11.
Thou
shalt
open
thine
hand
wide
vnto
thy
brother
,
to
thy
poore
and
needy
in
thy
land
:
especially
of
rich
men
,
who
must
not
onely
giue
a
portion
of
their
wealth
to
good
vses
;
but
also
in
some
fit
proportion
to
their
meanes
,
rich
in
good
workes
,
euen
as
God
hath
giuen
them
all
things
richly
to
enioy
.
1.
Tim.
6.
17.
18.
Sect
8.
No
bountie
in
worldlings
to
charitable
vses
.
And
thus
it
appeareth
that
the
beneficence
of
the
godly
man
is
bountifull
.
The
contrary
wee
may
obserue
in
wicked
worldlings
:
for
either
they
are
misers
and
not
liberall
at
all
,
or
quite
contrarie
in
their
bountie
to
the
blessed
man
.
For
where
God
commandeth
them
to
spend
,
namely
in
beneficence
and
workes
of
mercie
,
there
they
spare
,
and
their
hands
like
Ieroboams
are
so
dried
and
shrunke
vp
in
the
sinnewes
,
that
they
cannot
stretch
them
out
to
doe
good
.
Or
if
they
doe
,
it
is
to
giue
some
pennie
almes
out
of
many
thousands
,
vpon
some
qualme
of
present
pitie
,
or
to
keep
their
conscience
sleeping
,
that
they
may
not
accuse
and
torment
them
for
their
vnmercifulnesse
.
But
where
God
biddeth
spare
,
there
they
spend
like
prodigals
,
as
on
dogges
and
harlots
,
in
feasting
and
banquetting
,
in
building
and
brauerie
,
in
gaming
and
reuelling
,
and
all
other
excesse
and
riot
.
And
whereas
the
godly
man
spareth
from
his
superfluities
,
yea
sometimes
necessaries
,
that
he
may
haue
the
more
to
spend
in
bountie
and
beneficence
;
he
onely
spareth
in
the
workes
of
mercie
,
that
he
may
haue
the
more
to
spend
vpon
his
sinfull
vanities
.
But
as
the
niggard
that
soweth
not
,
shall
not
reape
,
so
the
prodigall
worldling
that
soweth
onely
to
the
flesh
,
shall
of
the
flesh
reape
corruption
,
as
it
is
,
Gal.
6.
8.
Sect.
9.
The
second
propertie
is
alacritie
.
The
second
propertie
is
alacritie
and
cheerefulnesse
;
the
which
is
also
implied
by
the
metaphor
.
For
the
husbandman
casteth
his
seede
into
the
ground
,
not
onely
willingly
,
but
also
cheerefully
and
ioyfully
;
not
in
respect
of
his
present
parting
with
his
seede
,
but
because
he
expecteth
a
fruitfull
haruest
.
And
this
the
Lord
requireth
in
all
good
workes
,
according
to
that
Eccles.
9.
10.
Whatsoeuer
thy
hand
findeth
to
doe
,
doe
it
with
thy
might
;
and
that
of
the
Apostle
.
Tit.
3.
1.
Put
them
in
minde
to
bee
ready
to
euery
good
worke
.
Euery
man
according
as
hee
purposeth
in
his
heart
,
so
let
him
giue
,
not
grudgingly
,
or
of
necessitie
,
for
God
loueth
a
cheerefull
giuer
,
and
Rom.
12.
8.
the
Apostle
requireth
,
hee
who
sheweth
mercie
,
doe
it
with
cheerefulnesse
.
And
this
the
Lord
chiefely
respecteth
and
rewardeth
;
for
so
it
is
said
,
Pro.
11.
25.
The
liberall
soule
shall
be
made
fat
;
not
the
hand
,
if
there
be
a
willing
minde
,
it
is
accepted
according
to
that
a
man
hath
,
and
not
according
to
that
he
hath
not
.
2.
Cor.
8.
12.
Yea
this
euen
the
heathen
man
discerned
,
and
tribuens
gaudium
,
capiensque
tribuendo
,
yeelding
ioy
,
and
receiuing
in
yeelding
it
:
and
affirmeth
that
a
benefit
cannot
be
touched
with
the
hand
,
but
is
seene
with
the
minde
:
for
there
is
great
difference
betweene
the
matter
of
a
benefit
,
and
the
benefit
it selfe
:
and
therefore
gold
and
siluer
is
not
the
benefit
,
but
the
good
will
of
the
giuer
,
for
they
may
be
lost
,
but
the
benefit
still
remaineth
.
Sect
10.
Cheerefulnesse
in
the
countenance
.
Now
this
cheerefulnesse
sheweth
it selfe
in
our
countenance
,
words
and
actions
.
For
the
first
,
benefits
are
to
bee
done
with
a
cheerefull
looke
and
smiling
countenance
,
which
addeth
much
to
the
grace
of
a
good
deede
,
when
the
eye
of
the
giuer
telleth
the
receiuer
that
the
benefit
bestowed
is
a
token
sent
vnto
him
from
a
louing
heart
:
whereas
contrariwise
a
soure
looke
much
blemisheth
it
,
as
though
the
hand
had
stollen
it
from
the
heart
at
vnawares
,
and
the
eye
were
displeased
when
it
discouereth
the
theft
.
Sect.
11.
Cheerefulnesse
in
words
.
Secondly
,
the
cheerefulnesse
of
the
heart
appeareth
in
our
words
,
when
as
we
speake
comfortably
to
the
party
vnto
whom
we
doe
good
.
And
surely
then
are
these
well
suted
together
,
Quando
adijcimus
bona
verba
,
bonis
rebus
:
when
we
ioine
good
words
,
with
good
deedes
,
which
is
to
speak
to
his
heart
who
receiueth
the
gift
,
and
doubleth
the
sweetenesse
of
any
benefit
.
Contrary
whereunto
are
proud
speeches
,
insolent
and
bitter
expostulations
,
which
turne
a
benefit
into
an
iniurie
,
and
sometime
cause
a
man
by
a
gift
to
purchase
an
enemie
,
Nam
iniuri●
altius
quam
merita
My
sonne
blemish
not
thy
good
deedes
,
neither
vse
vncomfortable
words
when
thou
giuest
any
thing
.
16.
Shall
not
the
deaw
asswage
the
heate
?
so
is
a
word
better
then
a
gift
.
17.
is
not
a
word
better
then
a
gift
?
but
both
are
with
a
gracious
man
.
18.
A
foole
will
vpbrayde
ayde
churlishly
,
and
a
gift
of
the
enuious
consumeth
the
eyes
.
Sect
12.
Cheerefulnesse
in
the
action
.
First
,
when
a
man
giueth
speedily
.
Thirdly
,
it
appeareth
in
the
action
,
when
a
man
doth
good
speedily
and
readily
.
For
as
one
saith
,
De
benef
.
li.
2.
c.
5
Beneficentia
est
virtus
quae
moram
not
patitur
.
Beneficence
is
a
vertue
which
disliketh
all
delaies
;
and
as
Seneca
telleth
vs
,
Omnis
benignitas
properat
,
all
goodnesse
is
quicke
of
hand
and
swift
of
foote
,
and
hateth
as
well
the
paraliticall
shaking
and
staggering
of
those
,
who
doubt
whether
to
giue
or
no
,
as
the
goutie
lamenesse
of
such
as
after
they
are
resolued
to
giue
,
make
but
slow
hast
.
For
these
delaies
shew
vnwillingnesse
.
Et
qui
moratur
,
neganti
proximus
est
,
he
that
delayeth
a
benefit
is
the
next
dore
to
him
that
denieth
:
euen
as
on
the
otherside
,
a
quicke
hand
is
an
euident
signe
of
a
free
heart
,
for
proprium
est
libenter
facientis
,
cito
facere
,
Nam
bis
dat
qui
cito
dat
,
he
giueth
twise
that
giueth
quickly
,
and
the
swifter
that
a
benefit
commeth
the
sweeter
it
tasteth
.
Sect
13.
That
wee
should
preuent
mens
suites
with
our
readinesse
.
It
must
then
be
the
benefactours
care
to
preuent
with
his
readinesse
their
suites
who
neede
his
Tema
,
who
brought
water
to
him
who
was
thirstie
,
and
preuented
with
their
bread
him
that
fled
;
yea
he
must
labour
to
be
like
our
heauenly
father
,
who
as
the
Psalmist
speaketh
,
not
onely
giueth
vs
our
hearts
desire
,
and
withhouldeth
not
the
request
of
our
lips
,
but
also
preuenteth
vs
with
his
blessings
of
goodnesse
,
and
often
giueth
before
we
aske
.
Psal.
21.
2.
3.
And
Seneca
de
Ben.
lib.
2.
cap.
1.
animo
scias
,
quod
obuiam
venit
:
that
benefit
is
most
delightfull
,
and
will
longest
liue
in
the
minde
of
the
receiuer
,
which
stayeth
not
till
hee
come
to
seeke
it
,
but
commeth
out
to
meete
him
in
the
midde
way
.
For
it
is
a
torment
and
heauie
burthen
to
an
ingenuous
minde
to
craue
,
the
which
so
presseth
the
heart
,
that
oftentimes
it
maketh
the
blood
to
come
into
the
face
,
which
who
so
with
his
readinesse
preuenteth
doubleth
the
benefit
.
And
if
this
bee
omitted
,
the
gift
looseth
some
part
of
his
grace
,
because
it
is
purchased
with
paine
,
and
commeth
not
freely
and
without
cost
,
Nam
non
tulit
gratis
qui
cum
rogasset
accepit
,
there
is
nothing
dearer
then
that
which
is
bought
with
the
price
of
many
praiers
:
and
the
benefactour
also
looseth
some
part
of
his
thanks
;
for
a
benefit
pearceth
the
heart
like
a
dart
;
diuersly
in
respect
of
the
diuers
manner
of
casting
it
,
slighty
if
it
bee
cast
faintly
,
and
deepely
when
as
it
commeth
forcibly
,
and
with
a
good
will
.
Sect.
14.
We
must
at
least
willingly
entertaine
the
first
motion
.
But
if
this
hath
beene
omitted
to
preuent
suits
with
our
readinesse
,
yet
at
least
the
cheerefulnesse
of
the
heart
must
shew
it selfe
in
willing
entertaining
the
first
motion
:
and
if
our
benefit
haue
not
sought
him
out
before
hee
sued
,
yet
at
least
let
him
finde
it
when
he
sueth
.
Atque
etiam
dum
rogat
erogemus
,
and
let
vs
giue
euen
whilest
hee
asketh
;
or
if
necessary
occasion
causeth
any
stay
,
yet
let
vs
by
all
meanes
not
seeme
to
doubt
and
deliberate
whether
we
shall
giue
or
no
;
for
,
proximus
Withhold
not
good
from
thy
neighbour
when
it
is
in
thy
power
to
doe
it
;
say
not
to
him
goe
and
come
againe
,
and
to
morrow
I
will
giue
thee
,
when
thou
hast
it
by
thee
.
For
nothing
is
more
tedious
then
to
hang
long
in
suspence
,
and
wee
indure
with
more
patience
to
haue
our
hopes
behedded
and
quickly
killed
,
then
to
be
racked
and
tortured
with
long
delaies
,
according
to
that
,
Pro.
13.
12.
Hope
deferred
maketh
the
heart
sicke
,
but
when
the
desire
commeth
,
it
is
a
tree
of
life
.
But
especially
we
must
auoide
delaies
in
giuing
after
we
haue
granted
;
for
there
is
nothing
more
bitter
then
to
bee
forced
to
make
a
new
suite
for
that
which
hath
already
beene
obtained
,
and
to
finde
more
difficultie
in
the
deliuery
,
then
in
the
grant
.
Sect.
15.
The
third
propertie
is
constancie
in
doing
good
.
The
third
propertie
of
beneficence
is
constancie
,
and
assiduitie
in
doing
good
;
the
which
is
also
implied
by
the
metaphor
;
for
the
husbandman
contenteth
not
himselfe
to
haue
sowed
his
seede
in
former
yeares
,
but
he
continueth
to
sow
it
still
to
the
end
of
his
life
:
and
though
the
croppe
be
sometime
so
small
,
that
the
seede
it selfe
is
scarce
returned
:
yet
he
will
not
bee
discouraged
,
but
will
againe
cast
it
into
the
ground
,
in
hope
of
better
successe
.
And
thus
must
we
also
doe
in
sowing
the
seedes
of
our
beneficence
,
casting
them
daily
into
the
grounds
which
we
finde
fitted
and
prepared
,
and
not
thinking
it
enough
to
adorne
our selues
with
them
,
as
with
our
best
apparell
,
which
we
onely
put
on
on
high
and
festiuall
daies
,
wee
must
make
it
to
bee
our
daily
exercise
;
benefacta
benefactis
pertegentes
(
as
one
saith
)
making
one
Brethren
bee
not
wearie
of
well-doing
,
and
1.
Thes.
5.
15.
Euer
follow
that
which
is
good
,
both
among
your selues
,
and
to
all
men
:
wherein
we
shall
imitate
our
heauenly
father
,
and
approue
our selues
to
bee
his
children
,
who
reneweth
his
mercies
vnto
vs
euery
morning
,
and
multiplieth
his
blessings
vpon
vs
euery
day
with
a
new
supply
,
and
so
we
shall
be
sure
to
receiue
a
rich
reward
,
for
if
we
be
stedfast
and
immoueable
,
alwaies
abounding
in
these
workes
of
the
Lord
,
wee
may
bee
assured
that
our
labour
shall
not
bee
in
vaine
in
the
Lord
,
as
it
is
promised
.
1.
Cor.
Sect.
16
We
must
increase
in
doing
good
.
Yea
our
care
must
be
,
as
to
grow
in
grace
,
so
to
bring
forth
new
fruites
of
good
workes
,
imitating
Sect.
17.
The
fourth
propertie
which
is
equalitie
.
Now
that
we
may
thus
constantly
hold
out
in
well
doing
vnto
the
end
,
there
is
required
in
the
last
place
,
that
equalitie
and
proportion
bee
obserued
in
discreete
fitting
of
our
workes
of
mercy
and
beneficence
vnto
our
state
and
abilitie
,
that
they
may
match
,
but
not
exceede
it
.
For
we
haue
not
a
sea
of
sufficiencie
which
cannot
be
drawne
drie
,
no
nor
yet
is
our
estate
in
it selfe
a
springing
fountaine
,
which
is
no
sooner
emptie
,
but
presently
it
filleth
againe
:
but
it
is
like
a
poole
or
standing
water
,
or
(
as
it
were
)
a
small
streame
which
is
fed
and
supplied
by
the
spring
of
Gods
bounty
;
and
therefore
wee
must
not
let
it
flow
out
faster
then
it
commeth
in
,
but
still
preserue
the
maine
stocke
(
vnlesse
it
be
in
cases
of
great
necessity
)
and
keepe
the
pond
in
a
conuenient
fulnesse
,
letting
the
ouerplus
continually
runne
ouer
to
good
vses
,
for
otherwise
there
will
be
an
intermission
in
the
streame
of
our
bountie
,
till
the
emptinesse
be
replenished
,
and
too
much
at
one
time
will
cause
necessarily
too
little
at
another
.
Sect.
18.
Good
husbandrie
required
that
we
may
do
good
deedes
.
But
yet
because
the
Scriptures
require
,
that
we
should
be
bountifull
and
plentiful
in
good
works
,
this
should
increase
our
care
and
diligence
in
preseruing
and
increasing
of
our
estates
,
by
all
lawful
meanes
,
in
acquisition
and
getting
by
our
honest
and
painefull
labours
in
our
callings
,
and
by
our
frugall
husbanding
and
thriftie
spending
of
our
goods
,
that
so
hauing
greater
plentie
we
may
be
the
richer
in
good
workes
.
According
to
that
Eph.
4.
28.
Otherwise
though
we
cannot
iustly
be
CHAP.
3.
Of
Almesdeedes
,
and
first
of
the
action
of
giuing
,
and
the
properties
of
it
.
Sect.
1.
Of
almesdeeds
and
first
of
the
action
of
giuing
.
ANd
so
I
come
from
the
generall
dutie
of
beneficence
,
to
the
more
speciall
duetie
of
almes
deedes
,
expressed
in
these
words
,
hee
hath
giuen
to
the
poore
.
In
which
consider
two
things
;
the
action
,
and
the
obiect
.
Of
which
I
wil
intreate
,
first
seuerally
,
then
iointly
.
The
action
is
giuing
,
which
is
a
free
and
liberall
contract
,
whereby
the
propertie
and
vse
of
some
good
thing
,
is
alienated
from
one
and
conferred
vpon
another
,
out
of
the
good
will
and
bountie
of
the
benefactour
.
And
it
hath
two
extreames
,
the
one
,
in
excesse
,
lauish
prodigality
;
and
the
other
in
defect
,
base
niggardlinesse
.
Betweene
which
extreames
this
vertuous
action
holdeth
the
meane
,
being
guided
with
true
wisdome
,
iudgement
and
discretion
(
as
all
other
vertues
are
,
according
to
that
,
Psal.
112.
5.
A
good
man
sheweth
fauour
and
lendeth
;
he
will
guide
his
affaires
with
discretion
.
)
And
in
respect
of
the
quantity
of
the
gift
,
it
keepeth
a
good
proportion
,
both
in
respect
of
his
ability
,
who
giueth
,
and
his
necessity
,
who
receiueth
.
And
hereof
it
is
that
these
almesdeedes
are
called
righteousnesse
in
the
Scriptures
(
as
hereafter
we
shall
see
)
to
teach
vs
,
that
they
are
to
be
done
iustly
,
according
to
the
rule
of
equity
;
due
respect
being
had
both
to
our
owne
state
and
meanes
,
and
the
necessities
and
wants
of
our
poore
brethren
.
Sect.
2.
Moderation
in
giuing
according
to
our
abilitie
.
In
respect
of
the
former
,
it
is
said
that
the
godly
and
blessed
man
giueth
to
the
poore
,
Dat
non
profundit
,
he
giueth
but
not
wasteth
,
he
so
giueth
as
that
he
may
still
giue
,
and
because
it
is
a
more
blessed
thing
to
giue
,
then
to
receiue
and
craue
,
he
preserueth
the
stocke
and
store
house
of
his
bountie
,
that
by
continuall
giuing
hee
may
continue
his
greater
blessednesse
.
So
the
Apostle
appointing
a
collection
for
the
Saints
,
inioyneth
euery
one
to
lay
vp
in
store
as
God
hath
prospered
him
.
Euery
one
Sect.
3.
We
must
giue
according
to
our
neighbours
neede
.
Secondly
,
we
are
to
order
with
wisedome
the
act
of
giuing
,
in
respect
of
the
parties
estate
who
is
to
receiue
our
almes
,
bestowing
more
or
lesse
,
as
his
wants
require
.
For
hee
that
giueth
more
then
sufficient
,
non
dat
sed
di●at
,
he
doth
not
properly
out
of
charitie
giue
an
almes
,
but
out
of
bountie
inricheth
with
benefits
.
And
he
that
giueth
lesse
then
their
necessitie
requireth
.
Non
pauperem
sustentat
,
sed
paupertatem
,
hee
cureth
not
the
disease
of
pouertie
,
but
onely
giueth
some
present
ease
;
and
if
he
apply
not
fresh
remedies
,
he
hath
but
prolonged
their
paines
,
by
making
it
more
tolerable
,
which
extremitie
would
soone
haue
ended
and
quite
taken
away
.
And
therefore
as
the
godly
and
blessedman
doth
in
his
giuing
almes
auoide
that
extreame
of
excesse
,
so
much
more
the
contrary
extreame
of
defect
;
and
chooseth
rather
to
offend
on
the
saufer
side
;
because
it
is
better
the
poore
man
should
take
a
slight
surfet
,
through
too
much
fulnesse
,
then
to
be
pinched
and
famished
for
want
of
necessaries
;
and
that
the
mercifull
mans
almes
should
aspire
to
the
title
of
bountie
and
beneficence
,
then
to
bee
abased
with
the
name
of
neerenesse
and
niggardly
hardnesse
.
Sect.
4.
We
must
so
giue
to
one
as
that
we
do
not
neglect
many
.
Yet
because
great
benefits
can
reach
but
to
few
,
and
almesdeedes
must
extend
to
many
,
wisdom
as
much
as
may
be
auoideth
both
extrems
,
and
so
giueth
to
one
,
as
that
many
others
may
not
be
neglected
.
And
therefore
the
godly
man
maketh
wisdome
to
deale
the
dole
,
because
nothing
is
well
done
which
is
done
without
it
.
For
as
the
hathen
man
saith
,
non
est
beneficium
nisi
quod
ratione
datur
,
quoniam
ratio
omnis
honesti
comes
est
.
casting
our
bread
vpon
the
face
of
the
waters
,
where
hee
vseth
the
plurall
number
to
intimate
vnto
vs
,
that
the
obiect
of
our
bountie
should
be
many
,
and
not
one
or
some
few
;
and
by
the
phrase
of
communicating
,
which
the
Apostle
vseth
.
1.
Tim.
6.
18.
which
implyeth
Giue
a
portion
to
seauen
,
and
also
vnto
eight
,
where
by
a
certaine
number
an
vncertain
is
signified
,
but
yet
thus
much
is
required
of
vs
,
that
we
confine
not
our
liberality
vnto
a
few
,
but
extend
our
goodnes
to
a
numerous
company
.
Sect
5.
We
must
giue
almes
cheerefully
.
Againe
whereas
almesdeedes
haue
here
the
title
of
giuing
giuen
vnto
them
,
and
a
gift
is
a
free
and
liberal
action
:
we
hence
gather
,
that
they
are
to
be
done
willingly
and
cheerefully
,
and
not
grudgingly
and
repiningly
.
The
which
the
Lord
forbidderh
and
condemneth
.
Deut.
15.
10.
Thou
shalt
surely
giue
vnto
thy
poore
brother
,
and
thine
heart
shall
not
be
grieued
when
thou
giuest
vnto
him
;
because
that
for
this
thing
the
Lord
thy
God
shall
blesse
thee
in
all
thy
workes
,
and
in
all
that
thou
puttest
thine
hand
vnto
.
For
as
in
all
other
duties
,
so
in
this
,
the
Lord
more
requireth
the
inward
seruice
of
the
heart
then
the
outward
seruice
of
the
hand
,
according
to
that
,
2.
Cor.
9.
7.
Euery
man
as
he
purposeth
in
his
heart
,
so
let
him
giue
,
not
grudgingly
or
of
necessitie
,
for
God
loueth
a
cheerefull
giuer
.
An
example
of
which
cheerefulnesse
we
haue
in
the
faithfull
of
the
Church
of
Corinth
,
who
were
so
forward
in
ministring
to
the
poore
Saints
,
that
the
Apostle
professeth
it
needelesse
to
remember
them
of
it
.
2.
Cor.
9.
1.
Yea
an
almesdeede
is
a
gift
not
onely
Sect.
6.
Cheerefulnesse
in
countenance
.
Now
this
alacritie
of
heart
,
discouereth
it selfe
in
the
countenance
,
words
,
and
actions
.
For
first
a
willing
minde
causeth
a
cheereful
countenance
;
the
which
is
necessary
in
these
actions
of
liberalitie
,
wherein
it
is
not
fit
to
haue
manum
apertam
&
vultum
clausum
,
an
open
hand
and
a
close
and
cloudie
looke
,
which
though
it
should
not
proceede
from
any
auersenesse
and
vnwillingnes
in
the
heart
,
yet
it
serueth
for
no
good
vse
,
but
like
a
scarecrow
affrigheth
the
poore
,
so
as
they
cannot
with
any
bouldnesse
or
confidence
come
to
aske
reliefe
,
nor
feede
securely
vpon
those
seedes
of
beneficence
which
are
cast
vnto
them
.
And
this
the
sonne
of
Syrach
requireth
in
these
actions
of
liberalitie
.
Cap.
35.
9.
In
all
thy
gifts
(
saith
shew
a
cheerefull
countenance
,
which
that
wee
may
doe
,
let
vs
remember
that
the
liberall
looke
hath
the
promise
of
blessednesse
,
as
well
as
the
liberall
action
,
according
to
that
,
Pro.
22.
9.
Hee
that
hath
a
bountifull
eye
shall
be
blessed
,
for
he
giueth
of
his
bread
to
the
poore
.
But
this
hope
of
blessednesse
many
rich
worldlings
make
voide
vnto
themselues
,
who
either
like
euill
nurses
are
so
hard
of
milke
,
that
it
cannot
be
drawn
from
them
without
paine
and
irkesomenesse
,
the
which
they
expresse
by
their
sower
lookes
and
wrethed
and
wrinkled
foreheads
;
or
else
couer
the
poores
nakednesse
and
relieue
their
wants
,
as
Noahs
sonnes
(
with
a
better
minde
)
did
couer
the
nakednesse
of
their
father
,
with
their
faces
turned
another
way
.
For
as
some
,
browbeate
the
poore
with
proud
,
soure
,
and
seuere
lookes
;
so
there
are
others
as
bad
as
they
,
who
turne
away
their
eyes
and
faces
from
them
,
as
though
they
were
such
an
eyesore
as
might
not
be
indured
,
nor
be
looked
vpon
without
griefe
and
vexation
.
And
this
they
doe
,
because
they
feare
to
be
infected
with
the
contagion
of
the
poore
mansmisery
,
so
much
as
in
a
sympathie
and
fellowfeeling
of
his
calamitie
;
and
therefore
as
men
that
come
neere
vnto
them
who
are
infected
with
the
plague
or
leprosie
,
so
doe
they
shunne
them
;
or
(
if
they
stand
in
their
way
)
turne
their
faces
from
them
;
and
out
of
a
desperate
resolution
to
giue
them
nothing
,
they
will
not
so
much
as
looke
vpon
their
miseries
,
least
their
conscious
eyes
should
checke
their
churlish
hearts
,
and
put
them
in
minde
of
their
barbarous
inhumanitie
.
But
let
such
be
assured
that
as
they
turne
away
their
eies
from
the
poore
in
the
day
of
their
misery
,
so
the
Lord
will
turne
away
his
face
from
them
in
the
day
of
their
calamitie
;
and
as
they
haue
stopped
their
eares
at
the
crie
of
the
poore
,
so
they
themselues
shall
crie
,
and
God
will
not
heare
them
,
as
it
is
.
Pro.
21.
13.
Sect.
7.
Cheerefulnesse
in
our
words
and
speeches
.
Secondly
,
the
alacritie
in
the
heart
appeareth
in
the
mildenesse
and
sweetnesse
of
our
speeches
,
which
the
Apostle
would
haue
euer
conioyned
with
our
almesdeedes
;
whereof
it
is
that
he
calleth
them
εὐλογία
.
2.
Cor.
9.
5.
to
note
vnto
vs
,
that
it
not
grieue
thee
to
bow
downe
thine
eare
to
the
poore
,
and
giue
him
a
friendly
answere
with
meekenesse
.
Contrary
whereunto
is
the
practise
of
those
,
who
ioyne
with
their
almes
proud
expostulations
,
harsh
words
,
and
vpbraiding
speeches
:
feeding
the
poore
,
as
they
feede
their
vntaught
dogges
which
they
would
haue
at
command
,
for
when
they
offer
them
meate
,
they
doe
withall
so
sneape
and
rebuke
them
,
that
they
dare
scarcely
take
it
,
but
are
ready
to
let
it
fall
out
of
their
hands
and
mouthes
,
for
feare
of
beating
.
Of
which
kinde
of
men
one
speaketh
fitly
.
There
are
Chrysost.
in
10.
Math.
Homil.
36
Tom.
2.
Col.
328.
Doe
they
not
therefore
want
meate
,
because
thou
hast
before
times
relieued
them
?
why
then
doest
thou
not
binde
thine
owne
bellie
to
the
same
conditions
?
why
doest
thou
not
say
to
thy
stomacke
when
it
craueth
meate
,
thou
wast
filled
yesterday
and
the
day
before
,
and
why
doest
thou
now
againe
desire
more
?
Yea
contrariwise
thou
almost
burstest
thine
owne
bellie
in
filling
it
beyond
measure
,
but
turnest
away
thy
face
from
the
poore
crauing
a
little
to
satisfie
his
hunger
,
because
he
asketh
againe
of
thee
;
on
whom
thou
oughtest
the
rather
for
this
cause
take
pittie
,
because
he
is
pinched
with
no
small
necessitie
,
which
forceth
him
so
often
to
come
vnto
thee
.
And
secondly
wee
might
demaund
of
them
,
why
by
the
same
reason
they
sue
often
vnto
God
for
new
benefits
,
seeing
they
haue
already
receiued
many
from
him
,
sauing
that
it
is
to
be
feared
they
trouble
him
not
much
with
many
suites
and
praiers
,
and
that
what
they
haue
,
they
receiue
it
rather
out
of
his
meere
bountie
,
then
their
own
earnest
suite
and
importunitie
;
for
otherwise
the
experience
of
their
owne
wants
,
and
Gods
infinite
mercie
in
relieuing
and
supplying
them
,
would
moue
them
to
thinke
of
the
necessitie
of
the
poore
,
and
make
them
more
compassionate
in
helping
and
succouring
them
.
Let
vs
not
therefore
staine
our
good
actions
with
euill
words
,
neither
after
we
haue
giuen
let
vs
vpbraide
,
for
a
foole
(
as
the
sonne
of
Syrach
telleth
vs
)
when
he
giueth
a
gift
will
vpbraid
churlishly
,
and
the
gift
of
the
enuious
consumeth
the
eyes
.
Sect.
8.
Cheerefulnesse
appeareth
by
ready
giuing
.
Thirdly
,
this
cheerefulnesse
sheweth
it selfe
in
the
manner
of
the
action
;
when
it
is
performed
readily
and
speedily
.
For
a
gift
or
almsedeede
should
not
be
drawne
from
the
giuer
by
the
importunitie
of
the
receiuer
,
but
rather
the
importunitie
should
be
on
his
part
that
giueth
,
in
pressing
the
beneuolence
vpon
him
with
vndeniable
earnestnesse
,
when
as
he
discerneth
in
him
any
modest
bashfulnesse
or
backwardnesse
in
receiuing
of
it
.
An
example
whereof
we
haue
in
the
Church
of
Corinth
,
of
whom
the
Apostle
testifieth
,
that
in
communicating
to
the
necessitie
of
the
Saints
,
They
were
to
their
power
,
and
beyond
their
power
willing
of
themselues
,
praying
them
with
much
intreatie
that
they
would
receiue
their
gifts
.
Sect.
9.
2.
In
giuing
speedily
.
And
with
this
readinesse
must
be
ioyned
speedinesse
in
giuing
;
and
taking
our
intelligence
of
our
neighbours
wants
from
the
report
of
others
,
or
else
reading
them
in
their
pale
visage
,
heauie
countenance
or
poore
habit
,
we
must
let
our
almes
preuent
their
suite
,
and
giue
them
reliefe
before
they
craue
it
.
For
(
as
one
saith
)
Haec
est
August
.
Homil.
39.
T●m.
10.
perfecta
misericordia
,
&c.
this
is
the
perfection
of
mercie
,
that
we
preuent
the
suites
of
the
needie
,
and
relieue
the
hungrie
before
they
aske
;
and
that
mercy
is
imperfect
(
and
it selfe
needeth
mercy
)
which
is
extorted
with
importunate
prayers
.
And
as
it
is
maimed
in
it selfe
,
so
not
so
acceptable
to
the
poore
,
for
ingratum
est
beneficium
quod
diu
inter
manus
dantis
Sect
10.
Reasons
which
may
moue
vs
to
giue
speedily
.
And
this
speedinesse
in
relieuing
the
poore
is
implyed
by
that
name
διακονία
which
the
Apostle
Say
not
to
thy
neighbour
goe
and
come
againe
,
and
to
morrow
I
will
giue
thee
,
when
thou
hast
it
by
thee
.
Vnto
which
speedy
and
present
dispatch
in
giuing
almes
we
may
be
moued
by
these
reasons
.
First
,
because
in
respect
of
our
neighbour
,
an
almes
is
most
seasonable
in
the
time
of
want
,
and
the
gift
doubled
by
his
desire
that
receiueth
it
.
Againe
,
what
knowest
thou
if
to
morrow
he
will
neede
thy
gift
,
the
Lord
otherwise
prouiding
for
him
?
and
so
thou
shalt
loose
a
fit
opportunitie
of
doing
good
,
because
thou
diddest
refuse
it
when
it
was
offered
;
which
will
turne
thee
to
more
damage
and
hurt
,
then
to
neglect
the
sowing
of
thy
seede
in
time
most
seasonable
.
Furthermore
it
may
be
that
through
these
delaies
thy
almes
will
come
too
late
,
like
a
good
gale
of
winde
after
shipwracke
,
when
his
health
is
lost
for
want
of
reliefe
,
or
state
ruined
for
want
of
seasonable
helpe
,
and
so
thy
late
and
vntimely
almes
will
doe
him
little
good
.
For
it
fareth
with
men
in
their
strength
and
state
,
as
with
a
leake
in
a
shippe
,
or
a
breach
of
waters
,
which
may
be
easily
stopped
and
stayed
at
the
first
appearing
,
but
if
be
let
alone
,
will
within
a
while
grow
remedilesse
.
Finally
,
how
canst
thou
tell
whether
the
next
time
he
commeth
,
thou
shalt
be
able
to
relieue
his
wants
,
seeing
for
thine
vnthankfulnesse
and
mis-imployment
of
Gods
talents
he
may
take
thy
goods
and
meanes
of
doing
good
from
thee
,
and
make
thee
to
neede
the
helpe
of
others
,
or
thee
from
thy
goods
,
and
so
thou
shalt
haue
no
power
to
dispose
them
?
And
this
reason
the
wise
man
giueth
to
moue
vs
vnto
speedy
and
present
giuing
.
Pro.
3.
27.
Withhold
not
good
from
them
to
whom
it
is
due
,
when
it
is
in
the
power
of
thine
hand
to
doe
it
:
and
the
Apostle
inioyneth
vs
,
when
we
haue
opportunitie
,
to
doe
good
vnto
all
men
,
especially
to
them
who
are
of
the
houshould
of
faith
.
Gal.
6.
10.
CHAP.
4.
That
the
poore
should
be
the
obiect
of
our
bountie
.
Sect.
1.
That
the
poore
should
be
the
obiect
of
our
liberalitie
.
ANd
thus
much
of
the
action
:
the
obiect
of
our
liberalitie
is
the
poore
:
whence
wee
learne
that
though
there
are
many
waies
,
whereby
men
expresse
much
bountie
and
liberalitie
in
spending
their
riches
,
yet
this
onely
doth
approue
a
man
to
be
godly
and
blessed
,
when
as
he
giueth
freely
to
the
poore
and
needy
.
And
this
our
Sauiour
sheweth
.
Luk.
14.
12.
When
thou
makest
a
dinner
or
supper
,
call
not
thy
friends
nor
thy
brethren
,
neither
thy
kinsmen
and
rich
neighbours
;
least
they
also
bid
thee
againe
,
and
a
recompence
bee
made
thee
.
But
when
thou
makest
a
feast
,
call
the
poore
,
the
maimed
,
the
lame
,
the
blinde
;
and
thou
shalt
bee
blessed
,
for
they
cannot
recompence
thee
,
for
thou
shalt
be
recompenced
at
the
resurrection
of
the
iust
.
So
that
if
we
would
be
blessed
in
our
bountie
,
the
poore
must
be
the
obiect
of
it
.
For
they
are
the
ground
in
which
the
seede
of
beneficence
must
be
sowne
if
euer
we
meane
to
reape
an
haruest
of
happines
.
They
are
the
bankers
to
whom
we
must
deliuer
Gods
talents
,
if
we
would
haue
them
increase
in
our
maisters
aestimate
,
and
so
receiue
the
gracious
reward
of
our
faithfull
seruice
.
Finally
,
these
are
Gods
factours
,
vnto
whom
if
we
deliuer
our
goods
,
the
Lord
himselfe
will
acknowledge
the
debt
,
and
will
surely
pay
vs
with
great
aduantage
.
Sect.
2.
That
the
liberality
of
the
worldlings
wil
not
profit
them
.
And
therefore
they
,
the
streames
of
whose
bountie
doe
runne
another
way
,
may
well
impaire
by
their
expenses
their
present
meanes
,
but
they
cannot
thereby
increase
their
future
hopes
,
they
may
perhaps
among
men
haue
the
praise
of
their
munificence
&
liberalitie
,
but
they
shall
not
by
God
bee
approued
for
their
cost
,
nor
when
they
giue
vp
their
account
be
blessed
in
their
bountie
.
For
example
,
many
are
profusely
liberall
in
feasting
and
banquetting
,
who
because
the
poore
are
not
their
guests
,
but
their
kindred
and
rich
friends
,
they
haue
their
reward
in
this
world
,
when
they
feast
them
againe
,
and
their
reckoning
to
make
in
the
life
to
come
,
for
defrauding
their
poore
fellow
seruants
,
and
wasting
their
maisters
wealth
in
excesse
and
riot
.
Many
are
liberall
in
sending
to
their
betters
and
equals
rich
presents
;
but
how
farre
off
shall
they
finde
themselues
from
being
blessed
in
their
liberalitie
,
when
in
the
day
of
their
account
it
shall
be
laid
to
their
charge
,
that
they
haue
giuen
more
in
one
new-yeares-gift
,
to
get
the
fauour
of
some
flattering
courtiar
or
false
friend
,
then
in
their
whole
liues
they
haue
giuen
to
the
poore
,
that
thereby
they
might
be
assured
of
the
fauour
of
God
?
Many
are
bountifull
in
giuing
large
bribes
,
either
to
peruert
iustice
and
iudgement
,
or
to
aduance
their
vnworthy
selues
to
some
worldly
preferments
;
but
as
the
end
of
their
giuing
is
to
corrupt
,
so
their
gift
shall
be
corruption
in
the
end
,
euen
a
canker
in
their
flesh
,
and
rottennesse
in
their
bones
;
and
as
these
giue
not
,
but
rather
put
out
their
monies
vnto
vsurie
,
making
it
serue
as
a
small
baite
to
catch
a
greater
praye
,
so
the
end
of
their
preferment
shall
be
their
ruine
,
and
their
false
glory
in
this
world
,
shall
bring
them
true
shame
and
a
fearefull
downefall
in
the
world
to
come
.
Finally
,
there
are
many
who
spend
largely
on
stately
buildings
,
sumptuous
furniture
,
and
gorgious
garments
,
giuing
more
for
one
suite
of
apparell
,
for
a
iewell
made
precious
onely
by
such
wantons
aestimate
,
for
one
peece
of
rich
hangings
,
or
a
picture
to
adorne
their
wals
,
then
euer
they
haue
bestowed
in
their
whole
liues
in
relieuing
the
poore
members
of
Iesus
Christ
.
But
there
is
no
blessednesse
in
this
bountie
,
because
it
is
spent
on
the
world
,
which
is
most
vngratefull
and
will
neuer
requite
it
.
Yea
how
accursed
shall
they
finde
it
at
the
day
of
iudgement
,
when
they
shall
heare
that
fearefull
sentence
of
death
and
condemnation
,
because
they
haue
prodigally
wasted
Gods
talents
in
such
excesse
and
riot
,
and
haue
neglected
to
Sect.
3.
That
common
vagrants
and
idle
persons
are
not
those
poore
who
should
be
relieued
.
So
that
it
is
not
inough
to
be
bountifull
,
vnlesse
we
chouse
the
poore
as
the
obiect
of
our
beneficence
;
and
not
all
that
are
poore
,
neither
is
euery
leaude
lozell
of
the
canting
common-wealth
,
a
fit
altar
whereon
we
may
offer
the
sacrifice
of
our
almesdeedes
,
but
such
as
are
so
through
necessitie
and
not
of
choise
.
For
there
are
many
sturdie
beggers
,
and
vagrant
rogues
,
the
blemish
of
our
gouernment
,
and
a
burthen
to
the
common
wealth
,
who
haue
nothing
in
proprietie
,
but
their
licencious
life
and
lawlesse
condition
;
no
knowne
father
or
mother
,
wife
or
children
,
but
a
promiscuous
generation
,
who
are
all
of
kinne
,
and
yet
know
no
kindred
,
no
house
or
home
,
no
law
but
their
sensuall
lust
,
or
some
wicked
orders
of
their
owne
making
,
fit
to
maintaine
them
in
their
in
ordinate
courses
;
men
without
religion
,
Church
,
baptisme
,
faith
or
God
in
the
world
,
who
like
idle
drones
,
feede
vpon
the
common
spoyle
,
and
liue
by
the
sweate
of
other
mens
browes
:
which
kinde
of
poore
are
not
to
be
maintained
in
their
wicked
courses
,
for
according
to
the
Apostles
rule
,
they
that
will
not
labour
,
must
not
eate
;
but
rather
the
law
is
duely
and
with
seueritie
to
be
executed
,
which
though
it
seeme
sharpe
,
yet
for
the
present
it
is
full
of
mercy
to
the
honest
poore
,
who
might
be
more
liberally
relieued
,
if
these
idle
deuourers
did
not
eate
vp
their
portion
;
and
would
aboue
all
be
mercifull
to
those
miscreants
,
if
by
holesome
seueritie
they
might
be
reclaimed
from
their
wicked
liues
,
seeing
hereby
they
should
be
pulled
out
of
the
iawes
of
the
diuell
,
and
preserued
from
falling
into
fearefull
condemnation
.
To
which
purpose
Austine
saith
;
It
is
better
to
loue
with
seueritie
,
then
to
deceiue
vnder
shew
of
lenitie
;
and
to
withhold
bread
from
the
hungrie
,
if
being
sure
of
his
victuals
,
he
neglect
iustice
,
then
by
giuing
vnto
him
,
to
make
him
rest
securely
in
his
vnrighteousnesse
.
Sect.
4.
What
poore
are
chiefely
o
be
relieued
.
Or
if
through
their
inordinate
liuing
,
and
the
iust
hand
of
God
lying
vpon
them
,
they
are
brought
into
extremitie
and
misery
,
so
that
something
is
to
be
done
,
if
not
homini
yet
humanitati
,
to
the
common
nature
of
mankinde
,
and
not
to
the
particular
person
;
it
must
not
bee
in
bountifull
fulnesse
to
incourage
him
in
his
vnchristian
courses
,
but
onely
to
relieue
his
present
necessitie
.
But
the
poore
vpon
whom
the
godly
and
blessed
man
doth
exercise
his
beneficence
,
is
the
honest
laborer
and
the
poore
houshoulder
,
who
either
through
the
greatnesse
of
their
charge
,
or
badnesse
of
their
trade
,
crosses
,
losses
,
sicknesse
,
suretiship
,
or
other
casualties
being
brought
behinde
hand
,
are
not
able
in
the
sweate
of
their
face
to
earne
their
bread
;
or
the
blinde
and
maimed
,
the
aged
and
decrepit
,
the
weake
widdowes
or
yong
orphanes
,
which
are
either
past
their
labour
,
or
not
come
vnto
it
.
The
which
is
signified
,
by
that
phrase
of
speech
which
the
holy
Ghost
vseth
.
Leuit.
25.
35.
If
thy
brother
be
waxen
poore
,
and
his
hand
faileth
,
or
trembleth
and
shaketh
,
then
thou
shalt
relieue
him
:
by
which
is
ment
the
weake
,
sicke
and
impotent
,
who
are
vnable
to
get
their
owne
liuing
.
And
amongst
these
(
if
our
bountie
cannot
extend
to
all
)
we
must
chuse
out
those
who
are
in
greatest
necessitie
;
and
especially
such
as
are
most
honest
and
religious
;
for
as
we
must
doe
good
vnto
all
:
so
principally
vnto
those
who
are
of
the
houshould
of
faith
.
Sect.
5.
That
we
must
auoide
negligence
in
giuing
By
all
which
it
plainely
appeareth
,
that
it
is
not
enough
,
that
we
be
liberall
and
open
handed
;
but
it
is
further
required
that
wee
make
choise
of
such
as
God
in
his
word
hath
commended
vnto
vs
;
relieuing
those
poore
who
haue
his
gracious
pasport
to
shew
,
and
esteeming
them
as
vagrants
that
come
without
it
.
In
which
our
choise
two
extreames
are
to
be
auoided
.
The
one
is
negligence
and
carelesnesse
,
whereby
men
giue
they
care
not
to
whom
;
shewing
therin
their
prodigalitie
and
contempt
of
their
money
,
rather
then
their
charitie
towards
the
poore
,
or
their
loue
vnto
God
.
But
this
wee
must
carefully
auoide
,
Habebit
sinum
facilem
non
perfora●um
.
&c.
Senec
.
de
beata
vita
.
cap
23.
when
he
is
moued
by
a
right
and
probable
reason
,
because
a
gift
ill
giuen
is
to
bee
reckoned
among
our
least
honest
losses
.
And
therefore
he
will
haue
his
bosome
easie
,
but
not
open
;
out
of
which
many
things
goe
out
by
direction
of
wisdome
,
but
nothing
falleth
to
the
ground
at
vnawares
.
For
what
husbandman
is
so
free
in
sowing
his
seede
,
who
casteth
it
indifferently
into
all
grounds
,
fallow
and
manured
;
yea
vpon
the
high
way
and
hard
rockes
,
where
it
is
sure
to
bee
lost
and
come
to
nought
?
and
why
then
should
we
shew
lesse
care
,
about
this
seede
which
is
more
precious
,
and
consequently
the
losse
greater
,
&
the
inconsiderate
loosing
more
faulty
Sect.
6.
That
we
must
not
be
ouer
scrupulous
in
making
choise
.
The
other
extreme
is
too
much
care
&
scrupulosity
,
when
men
of
almesgiuers
wil
be
iudges
,
or
but
yee
brethren
be
not
wearie
of
well
doing
.
As
though
hee
should
say
;
let
not
the
disorder
and
inordinate
courses
of
some
,
make
you
desist
from
doing
the
workes
of
mercie
,
and
to
picke
a
quarrell
against
almesdeedes
,
because
of
the
vnworthinesse
of
those
who
are
to
receiue
them
.
And
therefore
let
vs
take
heede
,
that
we
doe
not
vse
this
practise
as
a
vaile
to
hide
our
niggardlinesse
and
hardheartednesse
,
because
we
can
meete
with
none
worthy
to
haue
them
.
And
to
this
end
let
vs
remember
that
we
doe
not
out
of
iustice
and
equitie
,
giue
rewards
to
them
that
haue
deserued
them
,
but
an
almes
and
free
gift
out
of
mercie
and
pitie
,
to
relieue
the
poore
whom
we
see
in
necessitie
;
and
that
if
wee
take
conuenient
care
,
though
the
almes
be
lost
in
respect
of
the
party
who
hath
receiued
them
;
yet
not
vnto
vs
in
respect
of
the
fruite
of
our
beneficence
.
For
we
haue
giuen
it
in
loue
vnto
God
and
in
obedience
to
his
commandement
,
and
he
will
be
our
paimaister
in
rewarding
our
charitie
,
according
to
that
gracious
promise
of
our
Sauiour
.
He
that
receiueth
a
righteous
man
in
the
name
of
a
righteous
man
,
shall
receiue
a
righteous
mans
reward
;
who
also
professeth
,
that
what
is
done
to
the
poore
for
his
sake
,
is
done
vnto
himselfe
.
Sect.
7.
That
we
must
giue
almes
constantly
.
And
thus
much
for
the
obiect
of
our
almes
:
the
time
of
performing
this
duetie
is
daily
,
continually
,
and
constantly
,
as
our
abilitie
will
beare
,
and
the
necessitie
of
the
poore
shall
require
,
according
In
the
morning
sow
thy
seede
,
and
in
the
euening
hold
not
thine
hand
.
And
this
assiduitie
in
the
action
is
implyed
in
the
obiect
.
For
whereas
he
saith
,
that
the
godly
man
giueth
to
the
poore
,
he
implyeth
thus
much
,
that
he
continueth
giuing
,
so
long
as
they
continue
in
their
pouertie
;
and
that
there
is
no
end
of
his
bountie
,
till
he
seeth
an
end
of
their
wants
.
Neither
doth
hee
vpbraide
the
poore
man
with
remembrance
of
former
benefits
when
he
renueth
his
suites
,
as
though
it
were
too
great
boldnesse
in
him
to
craue
often
,
and
superfluous
for
himselfe
to
giue
often
to
the
same
person
:
but
remembring
that
his
heauenly
father
renueth
his
mercies
vnto
him
euery
morning
,
and
harkneth
graciously
to
his
suites
so
often
as
he
wanteth
and
craueth
;
he
imitateth
his
vnwearied
goodnes
,
&
giueth
often
to
the
same
poore
man
,
according
to
his
owne
abilitie
and
the
others
necessitie
,
if
he
see
that
his
wants
are
not
caused
through
his
idlenesse
and
negligence
,
but
through
the
hand
of
God
lying
heauie
vpon
him
.
Or
if
God
hath
prouided
otherwise
,
for
those
whom
wee
haue
formerly
relieued
,
this
must
not
put
an
end
to
our
charitie
and
almesdeedes
,
seeing
the
godly
man
giueth
to
the
poore
,
that
is
,
so
long
as
there
are
any
poore
,
so
long
he
giueth
,
his
liberalitie
not
being
appropriated
vnto
any
persons
,
but
extending
it selfe
to
the
same
estate
and
condition
of
pouerty
,
when
as
he
findeth
it
in
new
subiects
.
And
therefore
as
the
fountaine
sending
foorth
it
streames
,
first
filleth
one
emptie
hole
as
it
runneth
,
and
then
goeth
into
another
,
and
neuer
ceaseth
till
it
hath
filled
all
:
so
the
fountaine
of
the
righteous
mans
bounty
neuer
ceaseth
to
communicate
the
streames
of
his
beneficence
,
but
after
he
hath
supplyed
the
wants
of
one
and
many
,
he
still
seeketh
after
more
,
and
neuer
thinketh
himselfe
so
rich
in
good
workes
and
almesdeedes
,
that
now
he
may
giue
ouer
and
spend
vpon
the
stocke
,
blessing
himselfe
in
his
former
bounty
;
but
still
he
continueth
his
spirituall
trade
and
neuer
fainteth
,
vntill
the
great
paimaister
haue
giuen
him
an
euerlasting
reward
.
And
because
God
hath
so
ordained
that
there
shal
alway
be
poore
(
according
to
the
saying
of
our
Sauiour
,
the
poore
you
shall
alway
haue
with
you
)
for
the
exercise
of
their
faith
and
patience
,
and
of
rich
mens
bountie
and
obedience
,
that
so
both
being
approued
,
both
may
also
be
richly
rewarded
;
therefore
he
resolueth
to
be
constant
in
his
beneficence
,
and
that
in
obedience
to
God
who
hath
commanded
it
,
according
to
that
Deut.
15.
11.
The
poore
shall
neuer
cease
out
of
the
land
,
therefore
I
commaund
thee
saying
,
thou
shalt
open
thine
hand
wide
vnto
thy
brother
,
to
thy
poore
,
and
thy
needie
in
the
land
.
The
which
perseuerance
in
well
doing
,
hath
the
promise
of
reward
appropriated
vnto
it
.
Gal.
6.
9.
Let
vs
not
(
saith
the
Apostle
)
be
wearie
of
well
doing
,
for
in
due
season
we
shall
reape
if
we
faint
not
.
And
therefore
as
we
haue
opportunitie
,
let
vs
doe
good
vnto
all
men
,
especially
to
them
that
are
of
the
houshould
of
faith
.
CHAP.
5.
What
almesdeedes
are
,
and
of
the
true
causes
from
which
they
arise
.
Sect.
1.
That
men
are
growne
cold
in
these
works
of
mercie
.
WE
haue
intreated
according
to
our
order
propounded
,
of
the
action
and
obiect
of
almesdeedes
seuerally
;
&
now
it
followeth
that
we
ioyne
them
together
,
he
hath
giuen
to
the
poore
.
In
which
words
he
sheweth
,
that
it
is
a
vertue
or
propertie
of
a
godly
and
righteous
man
to
be
liberall
in
almesdeedes
,
and
in
those
speciall
workes
of
mercie
and
beneficence
whereby
the
poore
and
needy
are
comforted
and
relieued
.
The
which
dutie
in
this
frozen
age
of
the
world
is
much
neglected
,
by
reason
that
selfe
loue
and
couetousnesse
doe
so
abound
,
and
men
are
growne
so
cold
and
carelesse
in
the
performance
of
these
charitable
actions
,
that
their
hearts
seeme
frozen
,
vnto
such
an
icie
,
if
not
flinty
hardnesse
,
that
the
deepe
sighes
and
scalding
teares
of
the
distressed
poore
cannot
thawe
or
supple
them
;
and
their
hands
stiffe
and
benummed
,
being
forsaken
of
the
kindely
heate
of
charitie
and
deuotion
,
that
they
cannot
stretch
them
out
to
performe
these
Christian
duties
:
yea
this
vtter
neglect
or
slacke
performance
of
the
workes
of
mercy
,
is
to
be
obserued
(
and
euen
with
teares
of
blood
to
bee
lamented
)
not
onely
among
carnall
worldlings
,
who
in
respect
of
other
things
haue
no
shew
or
semblance
of
any
goodnes
in
them
,
but
euen
among
professours
of
religion
(
by
reason
that
couetousnesse
,
pride
and
selfe-loue
doe
so
raigne
and
rule
in
the
hearts
of
the
most
)
that
rhis
Christian
dutie
which
is
so
often
commended
vnto
vs
in
the
Scriptures
,
and
magnified
so
much
in
the
writings
of
antiquity
,
is
growne
almost
so
out
of
vse
,
that
now
if
euer
it
needeth
vrging
.
Sect.
2.
What
almes-deeds
are
.
In
which
regard
I
will
the
more
largely
insist
vpon
it
.
And
first
I
will
speake
of
the
dutie
it selfe
,
and
then
of
the
reasons
which
may
inforce
it
.
The
dutie
it selfe
is
almesdeedes
,
or
giuing
to
the
poore
;
which
is
a
good
worke
,
or
worke
of
mercie
,
whereby
a
Christian
out
of
faith
,
obedience
,
charitie
and
compassion
,
communicateth
and
giueth
something
necessary
for
the
sustentation
of
life
vnto
the
poore
for
their
reliefe
,
and
the
supplying
of
their
wants
,
to
Gods
glory
and
their
mutuall
good
.
By
which
description
it
appeareth
,
that
howsoeuer
any
man
may
giue
gifts
,
yet
onely
the
Christian
and
godly
man
can
rightly
performe
this
dutie
of
almesdeedes
.
For
it
is
a
good
worke
,
and
there
is
none
doe
good
,
but
those
that
are
good
,
neither
is
it
possible
,
that
Sect.
3.
The
true
causes
of
almesdeedes
from
which
they
arise
.
1.
Faith
.
But
this
will
more
plainely
appeare
by
that
which
followeth
in
the
description
,
which
sheweth
the
true
fountaine
out
of
which
almesdeedes
flow
,
as
faith
,
obedience
,
charitie
,
mercy
;
all
which
being
proper
to
the
godly
Christian
,
it
followeth
that
these
workes
of
mercy
be
also
peculiar
vnto
him
.
First
then
our
almes
are
to
arise
from
a
liuely
faith
,
which
formalizeth
all
the
Christians
actions
,
and
putteth
the
maine
difference
betweene
their
workes
and
the
same
works
done
by
worldlings
.
For
first
we
are
assured
that
God
is
good
vnto
vs
,
before
we
can
shew
any
goodnesse
towards
our
brethren
;
that
he
hath
giuen
vs
all
we
haue
,
before
we
will
part
with
any
thing
for
his
sake
;
that
hee
will
giue
vs
all
things
which
will
make
vs
happy
and
glorious
,
before
we
will
part
with
those
things
wherein
men
place
their
worldly
happinesse
.
So
that
those
gifts
which
are
giuen
to
the
poore
by
infidels
,
carnall
worldlings
,
and
men
professing
christianitie
,
but
yet
continuing
grosely
ignorant
of
the
maine
principles
of
religion
,
and
in
the
state
of
infidelitie
,
are
not
such
Christian
almes
as
are
acceptable
vnto
God
,
or
as
will
assure
vs
that
we
are
godly
and
blessed
:
for
to
doe
a
worke
in
faith
and
approued
in
the
sight
of
God
,
is
not
onely
to
be
truely
perswaded
and
assured
,
that
the
thing
we
doe
is
warranted
by
Gods
word
and
allowed
by
him
;
but
that
we
also
in
Christ
are
accepted
of
him
,
which
faith
being
wanting
it
is
impossible
that
our
best
actions
should
please
God
,
because
they
are
but
sinne
,
as
the
Apostle
telleth
Sect.
4.
The
second
cause
is
obedience
vnto
God
.
Secondly
,
the
godly
mans
almes
is
giuen
in
obedience
to
God
,
because
hee
hath
commanded
it
.
In
which
regard
he
putteth
no
difference
betweene
friend
or
enemie
,
nor
respecteth
his
owne
praise
or
profit
,
to
be
thereby
swaied
in
doing
these
workes
of
mercie
;
but
alwaies
hath
God
before
his
eyes
,
and
chiefely
intendeth
in
his
almes
to
doe
him
seruice
.
And
therefore
such
almes
as
are
giuen
,
without
any
respect
to
Gods
commandement
,
out
of
meere
humanity
,
and
naturall
pittie
,
or
for
worldly
ends
,
as
profit
and
vaineglory
,
are
no
badges
of
christianity
,
nor
any
infallible
properties
of
a
blessed
man
.
Sect.
5.
The
third
cause
is
charitie
.
Fitst
,
the
loue
of
God
▪
Thirdly
,
the
christians
almes
arise
from
true
charitie
and
vnfained
loue
;
and
are
therefore
called
Though
I
feede
the
poore
with
all
my
goods
,
and
haue
no
charitie
,
it
profiteth
me
nothing
.
Who
so
hath
this
worlds
good
,
and
seeth
his
brother
haue
neede
,
and
shutteth
vp
his
bowels
of
compassion
from
him
,
how
dwelleth
the
loue
of
God
in
him
?
Euen
as
on
the
otherside
,
they
are
barren
of
almesdeedes
though
they
giue
neuer
so
much
to
the
poore
,
whose
liberalitie
springeth
not
from
the
fountaine
of
Gods
loue
.
Sect.
6.
How
our
almes
arise
from
the
loue
of
God
in
respect
of
the
order
.
Now
the
order
to
be
obserued
in
this
Christian
beneficence
is
,
vpon
consideration
of
this
infinite
loue
of
God
towards
vs
in
giuing
vs
his
deare
sonne
,
to
haue
our
hearts
so
inflamed
with
loue
&
inlarged
with
thankfulnes
,
that
we
be
readie
to
giue
our selues
vnto
God
,
&
to
dedicate
&
consecrate
our
soules
,
bodies
,
goods
,
all
that
we
haue
to
his
seruice
for
the
aduancement
of
his
glorie
;
and
consequently
to
giue
liberally
to
the
reliefe
of
the
poore
,
because
wee
know
that
it
is
acceptable
vnto
him
.
And
this
the
Apostle
obserued
in
the
Macedonians
,
who
being
to
extend
their
Christian
bountie
to
the
relieuing
of
the
poore
Saints
,
first
gaue
themselues
vnto
the
Lord
,
and
then
their
almes
to
the
afflicted
Saints
.
2.
Cor.
8.
5.
Sect.
7.
2.
From
our
loue
to
our
brethren
.
And
as
our
almes
must
principally
arise
from
our
loue
towards
God
;
so
also
in
the
next
place
Sect.
8.
The
fourth
cause
is
mercy
&
compassion
.
Lastly
,
the
blessed
mans
bounty
in
the
outward
action
of
the
hand
,
must
spring
from
the
inward
mercie
and
compassion
of
his
heart
;
so
that
it
is
not
enough
to
relieue
the
necessities
of
the
poore
,
but
like
a
member
of
the
same
body
,
he
must
doe
it
with
a
sense
&
feeling
of
their
miserie
and
penurie
,
as
though
he
suffered
together
with
them
.
And
this
dutie
is
implyed
by
those
phrases
,
which
the
Scriptures
vse
in
exhorting
to
these
workes
of
mercie
.
As
Esa.
58.
10.
If
thou
draw
out
thy
soule
to
the
hungrie
and
satisfie
the
afflict●●
so
hath
these
worlds
goods
,
and
seeth
his
brother
haue
neede
,
and
shutteth
vp
his
bowels
of
compassion
from
him
,
&c.
So
that
it
is
not
sufficient
to
haue
an
open
liberall
hand
,
vnlesse
also
we
haue
an
open
and
compassionate
heart
.
And
in
other
places
this
is
expresly
required
,
as
Hos.
6.
6.
I
will
haue
mercy
and
not
sacrifice
.
And
therefore
if
the
sacrifice
of
our
almesdeedes
bee
not
mingled
with
the
oyle
and
incense
of
mercy
and
compassion
,
it
will
not
be
acceptable
vnto
God
.
Thus
the
Apostle
also
requireth
vs
to
remember
them
that
are
in
bonds
as
bound
with
them
,
and
them
that
suffer
aduersitie
,
as
being
our selues
also
of
the
same
body
.
Heb.
13.
3.
An
in
his
soule
grieued
for
them
,
and
wept
for
him
that
was
troubled
.
Iob
30.
15.
Sect
9.
The
Hebrew
name
implieth
that
mercy
and
almesdeedes
must
goe
together
.
Chesedh
.
And
this
is
signified
by
the
names
which
in
the
Scriptures
are
giuen
to
almesdeedes
.
For
whereas
the
Hebrewes
haue
two
names
to
expresse
them
by
;
the
one
is
חסד
which
signifieth
also
mercy
,
or
those
tender
affections
in
parents
,
which
the
Graecians
call
●οργαὶ
.
Implying
thus
much
;
that
the
inward
infection
of
the
heart
is
to
be
ioyned
with
the
outward
act
of
the
hand
.
So
likewise
the
Greeke
word
ἐλεημοσυνή
deriued
from
ἔλεος
signifying
mercie
,
is
indifferently
translated
mercy
or
almesdeedes
,
to
note
vnto
vs
,
that
as
they
are
ioyned
in
the
word
,
so
they
must
not
be
disioyned
in
the
worke
.
Sect
10.
That
they
only
are
blessed
who
ioyne
with
their
almesdeedes
mercy
and
compassion
.
Which
if
we
doe
,
we
shall
assuredly
be
those
blessed
men
which
the
Psalmist
describeth
and
not
otherwise
;
for
the
blessed
man
of
whom
he
speaketh
,
not
onely
disperseth
and
giueth
to
the
poore
,
but
is
also
gracious
and
full
of
compassion
.
verse
5.
So
not
simply
he
that
giueth
,
but
he
that
giueth
out
of
mercy
and
compassion
,
lendeth
vnto
the
Lord
.
Pro.
19.
17.
And
he
alone
is
blessed
according
He
that
hath
mercy
on
the
poore
happy
is
he
.
And
therfore
if
we
would
attaine
vnto
blessednesse
,
wee
must
haue
in
giuing
our
almes
,
not
onely
a
liberall
hand
,
but
a
mercifull
and
pittifull
heart
,
imitating
our
Sauiour
,
God
blessed
for
euer
,
who
as
he
exceeded
all
in
bounty
,
(
for
though
he
were
rich
,
yet
for
our
sakes
hee
became
poore
,
that
we
by
his
pouertie
might
be
made
rich
,
as
it
is
.
2.
Cor.
8.
9.
)
So
also
in
pitty
&
compassion
.
For
we
haue
not
an
high
Priest
who
cannot
be
touched
with
the
feeling
of
our
infirmities
,
but
was
contented
in
our
flesh
to
suffer
many
miseries
,
that
by
his
own
experience
,
he
might
the
rather
extend
vnto
vs
his
mercie
and
pitty
,
when
as
hee
seeth
vs
plunged
into
the
like
afflictions
,
as
we
may
see
Heb.
Sect
11.
That
almesdeedes
are
only
rightly
done
by
those
who
are
mercifull
.
And
surely
then
alone
these
workes
of
mercy
are
rightly
and
throughly
performed
,
when
as
the
outward
worke
proceedeth
from
the
inward
habite
.
Then
doe
we
communicate
to
the
necessities
of
the
poore
,
liberally
,
freely
,
louingly
,
and
cheerefully
,
when
by
our
pitty
and
compassion
we
make
their
case
our
owne
,
and
so
not
only
suffer
with
them
in
their
wants
,
but
also
bee
cheared
and
refreshed
in
their
fulnesse
.
Then
doe
we
touch
these
sores
of
pouertie
with
the
softest
hand
,
when
as
our selues
haue
a
feeling
of
them
.
Then
(
like
good
Physitians
)
we
take
most
care
in
curing
their
diseases
of
want
and
penurie
,
when
we
our selues
are
affected
,
and
through
compassion
afflicted
with
their
griefes
and
paines
.
And
then
our
heate
of
brotherly
loue
will
be
much
the
warmer
and
kindelier
,
when
it
is
redoubled
with
some
reflexion
from
our selues
,
and
hath
the
flame
of
selfe
loue
to
reenforce
and
strengthen
it
.
Sect.
12.
Pittie
without
almesdeedes
vnprofitable
.
But
as
we
are
to
take
heede
of
bare
almes
without
mercy
,
so
much
more
of
naked
mercie
without
almes
;
which
is
that
false
visard
and
counterfeit
of
mercie
wherewith
hypocrites
disguise
themselues
,
of
whom
the
Apostle
Iames
speaketh
.
If
a
brother
or
sister
(
saith
hee
)
be
naked
and
destitute
of
daily
foode
,
and
one
of
you
say
vnto
him
,
depart
in
peace
,
be
ye
warmed
and
filled
,
notwithstanding
you
giue
them
not
those
things
which
are
needefull
for
the
body
,
what
doth
it
profit
?
For
if
we
haue
in
our
hearts
the
inward
habit
of
mercy
and
compassion
,
it
will
surely
exercise
it selfe
not
onely
by
the
tongue
in
faire
words
,
but
also
by
the
hands
in
charitable
workes
,
the
which
also
the
Apostle
requireth
.
1.
Ioh.
3.
18.
Let
vs
not
loue
in
word
,
neither
in
tongue
onely
,
but
in
deede
and
in
truth
.
And
this
is
implyed
by
the
other
name
CHAP.
6.
That
we
ought
to
visit
the
poore
,
that
we
may
the
better
performe
these
workes
of
mercy
.
Sect.
1.
That
we
ought
to
visit
the
poore
.
NOw
that
this
compassion
may
the
more
affect
our
hearts
,
and
both
exercise
and
manifest
it selfe
in
the
workes
of
mercie
,
it
is
fit
,
that
not
onely
wee
take
notice
of
the
miseries
and
wants
of
the
poore
by
the
eare
and
report
of
others
,
but
also
that
wee
often
visite
them
,
and
so
be
eye-witnesses
of
their
calamities
.
For
this
the
Apostle
Iames
maketh
a
note
and
badge
of
that
religion
which
is
pure
and
vndefiled
before
God
,
not
onely
to
relieue
the
poore
,
but
to
visite
the
fatherlesse
and
widdowes
in
their
afflictions
.
Iam.
1.
27.
And
our
Sauiour
numbreth
it
among
those
workes
of
mercy
,
which
at
the
day
of
iudgement
Sect.
2.
Reasons
which
may
moue
vs
to
visite
the
poore
.
1.
Reason
But
yet
consider
further
the
vse
and
benefit
of
it
,
which
is
so
great
and
manifold
,
that
almesdeedes
cannot
conueniently
be
done
without
it
.
For
first
by
visiting
the
poore
we
shall
be
the
better
able
to
make
good
choise
,
and
to
discouer
who
are
truely
poore
from
those
who
are
counterfeit
;
as
also
who
are
religious
,
honest
,
and
painful
in
their
callings
,
from
those
who
are
prophane
wicked
,
and
idle
droanes
.
Sect.
3.
2.
Reason
Secondly
,
hereby
wee
shall
the
better
know
how
to
fit
our
almes
to
their
necessities
,
both
in
respect
of
the
proportion
,
and
also
the
speciall
kindes
of
their
wants
?
and
so
when
we
not
onely
giue
good
,
but
fit
things
vnto
them
,
the
benefit
hereby
is
much
increased
.
If
therefore
the
husband
man
for
the
well
sowing
of
his
seede
,
which
will
bring
but
a
corruptible
crop
,
doth
not
hand
ouer
head
cast
it
into
the
ground
,
but
carefully
obserueth
the
seede
,
the
soyle
,
the
season
,
and
all
other
circumstances
;
why
should
the
Christian
seedes
man
carelesly
cast
his
seede
he
knoweth
not
where
,
which
if
it
be
well
sowne
and
in
fit
grounds
will
returne
vnto
him
a
fruitfull
haruest
of
eternall
happinesse
;
seeing
hee
is
not
blessed
who
negligently
giueth
,
but
he
that
guideth
his
affaires
with
discretion
?
Psal.
112.
5.
Not
hee
simply
Blessed
is
he
that
considereth
the
poore
,
the
Lord
will
deliuer
him
in
the
time
of
trouble
.
Sect
4.
3.
Reason
.
Thirdly
,
if
we
would
thus
sometime
visit
the
poore
at
their
houses
,
they
would
not
so
often
haue
occasion
to
visit
vs
at
ours
,
nor
be
forced
to
straggle
abroade
to
begge
necessaries
;
the
which
the
Lord
forbiddeth
.
Deut.
15.
4.
The
sight
of
the
poores
miseries
is
a
notable
means
to
moue
compassion
.
Fourthly
,
it
would
be
a
notable
means
to
make
vs
more
compassionate
,
when
as
we
should
see
their
small
prouision
,
hungrie
fare
,
thinne
cloathes
,
and
hard
lodging
:
the
children
crying
for
hunger
,
and
the
parents
out
crying
them
because
they
haue
no
foode
to
giue
them
;
some
lying
in
straw
for
want
of
beddes
,
others
drinking
water
in
stead
of
drinke
,
and
a
third
sort
neere
starued
with
hunger
for
want
of
bread
,
or
escaping
that
,
quaking
and
shiuering
with
cold
for
lacke
of
fire
.
Which
miseries
of
the
poore
if
they
moue
a
christian
hart
to
heare
of
them
,
how
much
more
would
it
stir
than
vp
to
compassion
if
they
saw
them
,
for
things
seene
more
feelingly
affect
vs
,
then
those
which
we
conceiue
by
report
of
others
.
And
this
is
one
cause
why
the
wise
man
saith
,
that
it
is
better
to
goe
into
the
house
of
mourning
,
then
into
the
house
of
feasting
,
because
it
will
worke
vpon
our
affections
,
and
make
vs
lay
the
afflictions
of
others
to
heart
,
partaking
with
them
in
their
sorrowes
by
a
sympathy
and
fellow
feeling
:
and
this
compassion
working
vpon
our
hearts
,
will
not
let
our
hands
be
idle
,
but
will
inlarge
their
bountie
and
make
them
more
readily
and
liberally
to
contribute
towards
the
reliefe
of
the
poores
necessities
.
Sect.
6.
That
if
we
visite
the
poore
we
may
ioyne
spiritual
&
corporall
almes
together
.
Fifthly
,
if
we
visite
the
poore
,
wee
may
doe
them
double
and
treble
good
by
ioyning
spirituall
and
corporall
almes
both
together
,
instructing
the
ignorant
,
reprehending
the
faulty
,
admonishing
them
who
erre
through
infirmity
,
counsailing
them
that
want
counsaile
,
and
especially
refreshing
their
hearts
with
sweete
consolations
in
these
their
wants
and
afflictions
;
to
which
purpose
we
our selues
haue
beene
comforted
by
God
in
our
crosses
,
according
to
that
.
2.
Cor.
1.
4.
Blessed
be
God
,
who
comforteth
vs
in
all
our
tribulations
,
that
we
may
be
able
to
comfort
them
which
are
in
any
trouble
,
by
the
comfort
wherewith
we
our selues
are
comforted
of
God
.
The
which
meanes
of
their
spirituall
good
will
at
these
times
be
most
effectuall
,
when
as
by
our
almes
we
testifie
our
loue
;
and
then
shall
our
good
words
finde
most
easie
entrance
into
their
hearts
,
when
as
our
good
workes
haue
prepared
the
way
.
Sect.
7.
That
by
visiting
the
poore
we
may
learne
to
be
thankful
.
But
this
dutie
is
so
much
out
of
vse
among
the
rich
&
wealthy
,
through
the
pride
,
nicenesse
,
and
vncharitablenesse
of
these
times
,
that
there
will
haply
seeme
to
be
in
it
some
absurditie
,
vnlesse
it
be
pressed
with
stronger
arguments
then
those
which
arise
from
neighbourly
loue
.
And
therefore
if
their
benefit
will
not
moue
vs
to
put
it
in
practise
,
yet
at
least
let
loue
of
our selues
preuaile
.
For
by
seeing
the
wants
and
miseries
of
our
brethren
,
we
in
our
owne
particular
may
receiue
much
good
.
For
we
shall
haue
hereby
iust
occasion
offered
of
bursting
forth
into
Gods
praises
,
who
hath
dealt
so
bountifully
with
vs
,
giuing
vs
not
only
plenty
of
his
blessings
for
our
owne
vse
which
others
want
,
but
also
making
vs
helpfull
vnto
our
brethren
.
For
those
who
abound
will
neuer
bee
so
thankefull
vnto
God
for
his
benefits
as
they
ought
,
vnlesse
they
haue
learned
their
worth
out
of
the
experience
of
their
owne
and
others
wants
.
Sect.
8.
That
by
visiting
the
poore
we
may
learne
temperance
&
sobrietie
.
Againe
,
by
looking
vpon
these
sad
spectacles
of
miserie
and
penurie
,
wee
may
learne
temperance
and
sobrietie
in
the
vse
of
Gods
blessings
,
and
not
to
abuse
them
vnto
superfluitie
and
excesse
,
seeing
many
as
good
as
our selues
in
Gods
true
estimate
doe
want
necessaries
;
but
to
husband
them
in
a
frugall
manner
,
that
out
of
our
abundance
we
may
more
liberally
communicate
to
our
neighbours
wants
:
least
abusing
Gods
gifts
he
take
away
,
and
binde
vs
to
temperance
by
the
iron
chaine
of
extreame
necessitie
,
when
we
would
not
be
held
by
the
gentle
bond
of
vertue
and
obedience
.
Finally
,
wee
haue
by
these
fights
iust
occasion
giuen
to
prepare
our selues
against
the
day
of
affliction
,
penurie
and
distresse
,
when
as
we
see
them
who
are
cloathed
with
the
same
flesh
subiect
to
them
,
betweene
whom
and
vs
there
is
no
difference
,
but
that
which
hath
beene
made
by
Gods
free
grace
and
vndeserued
mercie
.
Sect
9.
That
when
we
visit
the
poore
we
visit
Christ
in
them
.
And
therefore
let
not
pride
of
greatnesse
▪
depriue
our
soules
of
so
much
goodnesse
;
but
when
comparing
the
highnesse
of
our
estate
with
the
lownesse
of
this
Christian
duetie
,
wee
are
made
loath
to
endure
it
,
let
vs
remember
that
Christ
hath
done
the
like
for
vs
;
and
we
in
token
of
our
loue
and
thankefulnesse
,
doe
it
againe
to
our
Sauiour
Christ
.
For
being
in
the
bosome
of
the
father
in
all
glory
and
happinesse
,
this
light
from
on
high
visited
vs
,
and
abasing
himselfe
vnto
the
low
degree
of
a
seruant
,
he
hath
by
giuing
his
precious
blood
as
the
price
of
our
redemption
,
not
onely
visited
but
redeemed
vs
his
people
,
according
to
Zachariahs
song
.
Luk.
1.
68.
78.
Yea
he
came
among
our
goodnesse
extendeth
not
vnto
him
;
but
in
his
CHAP.
8.
Of
the
subiect
matter
of
almes
:
where
is
shewed
that
we
ought
to
giue
vnto
the
poore
onely
that
which
is
our
owne
;
and
what
it
should
bee
both
in
respect
of
quantitie
and
qualitie
.
Sect.
1.
That
we
must
giue
that
onely
which
is
our
owne
.
ANd
so
I
come
from
the
causes
moouing
vs
to
giue
our
almes
,
to
speake
of
the
worke
it selfe
,
where
wee
will
consider
the
subiect
matter
about
which
it
is
exercised
,
the
persons
to
whom
it
belongeth
,
the
right
manner
how
they
are
to
bee
bestowed
,
the
time
when
wee
are
bound
to
doe
them
,
the
properties
of
Christian
almes
,
wherein
they
differ
from
the
almes
of
hypocrites
and
wordlings
,
and
lastly
,
the
diuers
sorts
and
kindes
of
them
.
In
respect
of
the
first
,
wee
must
giue
onely
that
which
is
our
owne
,
by
iust
and
lawfull
means
deriued
vnto
vs
:
as
by
inheritance
,
free
gift
or
honest
getting
,
by
our
owne
painefull
labours
and
endeauours
.
For
almes-deedes
are
liberall
gifts
,
whereby
wee
alienate
the
propertie
of
the
thing
giuen
from
our selues
,
and
not
from
other
men
,
to
the
releefe
of
those
who
stand
in
neede
.
And
to
be
liberall
of
that
which
is
not
our
owne
,
but
of
right
belongeth
vnto
others
,
is
to
take
goods
from
the
right
owners
,
to
whom
God
hath
giuen
them
,
and
to
bestow
them
on
others
at
our
owne
pleasure
,
which
is
(
as
we
say
in
the
prouerb
)
to
cut
a
large
shiue
out
of
another
mans
loafe
,
to
rob
Peter
,
that
we
may
pay
Paul
,
and
in
truth
no
better
then
plaine
theft
in
the
sight
of
God
.
Now
in
our
Christian
sacrifice
of
almes-deedes
,
wee
must
take
heede
wee
offer
not
vnto
God
strange
fire
nor
stolne
oblations
;
for
if
the
hire
of
an
harlot
,
or
price
of
a
dogge
,
might
not
deale
iustly
and
loue
mercie
,
and
as
mercie
must
lay
out
that
which
is
giuen
to
the
poore
,
so
iustice
must
first
bring
it
in
.
The
which
is
signified
by
those
phrases
which
the
Scriptures
vse
in
enioyning
vnto
vs
this
dutie
of
giuing
almes
;
as
,
Cast
thy
bread
vpon
the
face
of
the
waters
.
And
honour
the
Lord
with
thy
substance
,
and
with
the
first
fruit
of
all
thine
encrease
.
And
deale
thy
bread
to
the
hungrie
.
implying
that
it
must
be
our
owne
and
not
other
mens
.
And
the
Apostle
requireth
euerie
one
to
lay
by
him
in
store
for
this
vse
,
as
God
hath
prospered
All
things
come
of
thee
,
and
of
thine
owne
wee
haue
giuen
thee
.
Sect.
2.
Ill
gotten
goods
must
not
be
giuen
,
out
restored
to
the
owners
.
Whereby
it
appeareth
that
men
cannot
lawfully
giue
almes
out
of
those
goods
which
they
haue
gotten
by
theft
and
rapine
,
briberie
and
extortion
,
simonie
and
vsurie
,
dicing
and
vnlawfull
gaming
.
For
as
the
Ciuilians
say
well
.
Bonus
vsus
non
iustificat
iniustè
quaesita
.
The
good
vse
doth
not
iustifie
the
vniust
getting
of
their
goods
.
Because
such
goods
are
not
their
owne
but
other
mens
,
which
they
are
bound
in
conscience
to
restore
to
their
true
owners
;
vnlesse
it
be
in
this
case
,
that
they
cannot
possibly
make
restitution
,
because
those
whom
they
haue
wronged
are
dead
or
vnknowen
vnto
them
;
and
then
it
being
vnlawfull
to
keepe
these
goods
themselues
,
it
is
the
best
course
to
giue
them
vnto
God
,
the
chiefe
Lord
of
all
,
when
the
next
and
proper
owner
cannot
be
found
;
euen
as
by
our
Law
stolne
goods
found
in
the
ground
of
an
inferiour
Tenant
,
belongs
to
the
cheife
Land-Lord
,
when
the
partie
appeareth
not
whose
they
are
,
or
else
to
the
King
,
when
the
theefe
is
taken
with
his
theft
about
him
.
An
example
whereof
we
haue
in
Zacheus
,
who
hauing
by
his
office
gotten
much
vniustly
,
after
his
conuersion
,
offereth
Sect.
3.
That
it
is
vnlawfull
to
giue
other
mens
goods
proued
.
But
if
wee
know
the
parties
whom
wee
haue
wronged
in
ill
getting
of
our
goods
,
we
must
restore
them
vnto
them
againe
.
For
God
much
preferreth
this
iust
obedience
before
an
vniust
&
wicked
sacrifice
:
yea
,
whereas
that
is
pleasing
and
acceptable
,
this
his
soule
hateth
,
because
in
his
word
hee
hath
forbidden
it
.
According
to
that
Prou.
15.
8.
The
sacrifice
of
the
wicked
is
an
abomination
vnto
the
Lord
.
And
God
himself
professeth
,
I
the
Lord
loue
iudgement
,
I
hate
robberie
for
burnt
offring
.
Esa.
61.
8.
So
the
sonne
of
Syrach
.
Eccli
.
He
that
sacrificeth
of
a
thing
wrongfully
gotten
,
his
offring
is
ridiculous
,
and
the
gifts
of
vniust
men
are
not
accepted
.
For
he
who
retaineth
ill
gotten
goods
,
and
restoreth
them
not
to
the
right
owners
,
liueth
in
his
sinne
without
repentance
,
and
as
it
followeth
in
the
next
words
;
The
most
high
is
not
pleased
with
the
offrings
of
the
wicked
,
neither
is
he
pacified
for
sinne
by
the
multitude
of
sacrifices
.
Sect.
4.
Almes
out
of
goods
gotten
by
oppression
vnlawfull
.
But
as
all
sacrifices
and
almes-deedes
are
vnlawfull
,
which
are
offered
and
giuen
out
of
ill
gotten
goods
;
so
some
aboue
others
are
most
abominable
;
as
first
when
as
men
giue
almes
out
of
those
goods
which
are
gotten
by
oppressing
the
poore
,
and
that
whether
they
wring
from
some
poore
by
cruelty
,
deceit
or
violence
,
and
giue
vnto
others
;
for
as
one
saith
,
What
kinde
of
gift
is
that
which
one
receiueth
with
ioy
,
and
another
looseth
with
one
that
killeth
the
sonne
before
the
eyes
of
his
father
,
as
it
is
Eccli.
34.
20.
Sect.
5.
Almes
giuen
out
of
the
spoiles
of
the
Church
vnlawfull
.
But
much
more
abominable
are
their
almes
,
who
spoile
the
Church
by
simonie
and
sacriledge
,
&
taking
into
their
possession
the
portion
of
Leui
,
which
is
consecrated
vnto
God
,
thinke
to
please
the
Lord
,
&
as
it
were
,
satisfie
for
their
sin
,
by
giuing
some
small
almes
to
the
poore
,
or
keeping
good
hospitalitie
of
the
spoiles
of
the
Church
.
And
that
not
onelie
for
the
time
past
,
but
with
a
resolution
to
continue
still
in
their
sinne
,
paying
these
pittances
to
the
poore
,
as
the
price
or
penaltie
of
their
sacrilegious
wickednesse
:
but
vnto
these
may
bee
well
fitted
the
saying
of
the
holy
Ghost
.
Prou.
21.
27.
The
sacrifice
of
the
wicked
is
an
abomination
:
How
much
more
when
he
bringeth
it
with
a
wicked
minde
?
Sect
6.
Almes
giuen
By
Non
residents
vnlawful
▪
But
aboue
all
,
the
almes
of
our
vnconscionable
Non-residents
are
most
odious
vnto
God
;
who
multiplie
one
liuing
vpon
another
,
and
starue
the
soules
of
the
people
,
that
they
may
pamper
and
feede
their
own
bellie
.
All
which
impietie
is
gilded
ouer
with
this
pretence
,
that
they
must
haue
wherewith
to
keepe
good
hospitalitie
,
and
to
giue
vnto
the
poore
;
and
what
is
this
but
to
come
twice
or
thrice
a
yeere
to
their
charge
to
fleece
the
sheepe
,
and
prey
vpon
the
flocke
,
and
then
for
a
day
or
two
put
them
into
a
fat
pasture
,
for
the
feeding
or
rather
feasting
of
their
bodies
?
which
must
bee
a
full
recompence
for
the
not
feeding
of
their
soules
the
whole
yeere
after
.
Sect.
7.
Diuers
cases
wherein
it
is
vnlawfull
to
giue
.
Secondly
,
whereas
almes
are
onely
to
be
giuen
out
of
our
owne
goods
,
and
not
that
which
belongeth
vnto
others
:
hence
wee
learne
that
it
is
not
lawfull
for
one
partner
to
giue
almes
out
of
the
common
stocke
without
the
consent
of
the
other
,
vnlesse
he
put
it
on
his
owne
account
.
Thirdly
,
it
is
not
lawfull
for
him
who
is
indebted
more
then
he
is
well
able
to
pay
,
to
giue
alms
,
seeing
he
giueth
not
his
own
,
but
that
which
belongeth
to
other
men
.
Fourthly
,
It
is
not
lawfull
for
a
man
to
giue
that
which
he
hath
borrowed
from
another
man
,
or
that
which
is
left
in
pawn
with
him
,
when
the
thing
is
to
be
restored
in
the
same
particular
,
and
is
not
spent
in
the
vse
,
as
houses
,
lands
,
horses
,
plate
,
iewels
,
and
such
like
;
but
if
restitution
bee
onely
required
in
the
same
kinde
,
as
in
things
which
are
spent
in
the
vse
,
where
the
propertie
is
alienated
with
the
vse
,
as
namely
meat
,
money
,
corne
,
&c.
it
is
lawful
to
giue
out
of
that
which
is
borrowed
,
when
the
giuer
purposeth
to
make
satisfaction
by
restoring
the
like
to
the
true
owner
.
Sect.
8.
That
all
the
former
cases
are
to
be
vnderstood
with
some
exception
.
All
which
cases
are
to
be
vnderstood
with
this
exception
,
if
the
poore
be
but
in
ordinarie
want
,
and
not
in
extreame
necessitie
;
as
when
hee
is
in
danger
to
bee
famished
or
starued
,
or
in
extreame
and
imminent
perill
,
to
perish
for
want
of
releefe
.
or
to
be
vtterly
ruined
and
ouerthrowne
in
his
whole
estate
;
in
which
cases
nothing
is
to
bee
accounted
proper
,
but
all
becomes
commune
Sect
9.
That
a
certaine
quantitie
is
not
determined
.
The
second
point
to
be
considered
in
the
matter
of
our
almes
,
is
the
quantitie
or
measure
of
them
;
the
which
is
not
particularly
determined
in
the
Scriptures
,
because
there
are
so
many
circumstances
which
alter
the
case
that
no
certaine
rule
could
be
giuen
;
but
it
is
left
to
the
discretion
of
the
prudent
Christian
,
to
giue
according
to
the
occasion
offered
,
more
or
lesse
,
as
he
thinketh
good
.
And
therefore
the
Apostle
exhorting
the
Corinthians
to
abound
in
this
grace
,
addeth
that
he
speaketh
not
this
by
commandement
,
but
by
occasion
of
the
forwardnesse
of
others
.
2.
Cor.
8.
7.
8.
Euery
man
according
as
he
purposeth
in
bis
heart
,
so
let
him
giue
,
not
grudgingly
or
of
necessitie
;
for
God
loueth
a
cheerefull
giuer
.
And
this
the
nature
of
the
worke
requireth
;
for
giuing
is
a
free
and
liberall
action
,
and
therefore
is
to
be
done
freely
and
willingly
,
and
consequently
cannot
be
done
by
all
in
the
like
proportion
because
their
hearts
are
not
alike
inlarged
with
loue
and
bounty
.
Sect.
10.
That
we
must
giue
liberally
.
But
yet
this
in
the
generall
is
required
,
that
we
giue
our
almes
not
with
a
straight
and
niggardly
hand
,
but
bountifully
and
largely
;
the
which
is
implyed
by
the
metaphor
of
scattering
or
sowing
seede
,
fitted
by
the
Apostle
to
this
action
of
giuing
almes
,
2.
Cor.
9.
6.
which
is
vsually
done
He
that
soweth
bountifully
,
shall
reape
bountifully
;
and
maketh
it
to
be
an
especiall
grace
of
the
spirit
to
abound
in
these
workes
of
mercie
.
v.
8.
and
an
vndoubted
signe
of
the
sinceritie
of
our
loue
.
2.
Cor.
8.
8.
Sect.
11.
That
in
giuing
we
must
haue
respect
to
our
owne
abilitie
.
But
yet
herein
respect
must
be
had
(
as
before
I
haue
in
part
shewed
)
to
our
abilitie
,
keeping
(
as
the
wise
man
counsaileth
vs
)
our
cesternes
and
wels
full
,
that
our selues
may
drinke
of
them
and
letting
the
ouerplus
(
as
it
were
at
the
waste
)
runne
abroade
to
others
in
the
streetes
.
Pro.
5.
16.
according
to
thine
abilitie
stretch
out
thine
hand
and
giue
.
chap.
14.
13.
and
giue
vnto
the
most
high
according
as
he
hath
inriched
thee
,
and
as
thou
hast
gotten
,
giue
with
a
cheerefull
eye
.
chap.
35.
10.
An
example
Then
the
Disciples
euery
man
according
to
his
abilitie
determined
to
send
reliefe
vnto
the
brethren
.
And
this
the
Apostle
meaneth
where
he
requireth
such
an
equalitie
,
as
that
some
should
not
be
too
much
eased
,
and
some
too
much
burthened
;
but
that
they
should
indifferently
out
of
their
abundance
supply
the
wants
of
others
,
2.
Cor.
8.
13.
14.
Sect.
12.
That
in
case
of
extreame
necessity
we
must
straine
our selues
aboue
our
abilitie
.
Notwithstanding
in
cases
of
vrgent
necessitie
and
great
extreamitie
,
men
are
to
straine
themselues
,
and
to
racke
their
estates
aboue
the
reach
of
their
abilitie
,
to
preserue
their
brethren
from
being
tortured
in
their
persons
vpon
the
racke
of
necessitie
:
for
which
the
Apostle
magnifieth
the
Christian
bountie
of
the
Macedonians
,
who
euen
aboue
their
ability
contributed
and
communicated
to
the
relief
of
the
poore
Saints
.
And
this
our
Sauiour
requireth
,
Luk.
12.
33.
Sell
that
you
haue
and
giue
almes
.
And
Iohn
the
Baptist
.
Luk.
3.
11.
He
that
hath
two
coates
,
let
him
impart
vnto
him
that
hath
none
,
and
he
that
hath
meate
let
him
doe
likewise
.
Whereby
is
meant
that
he
who
hath
more
then
is
sufficient
for
the
sustentation
of
life
,
must
communicate
it
vnto
those
who
are
in
extreame
necessitie
,
and
in
imminent
danger
to
perish
;
as
we
see
it
practised
by
the
faithfull
in
the
time
of
persecution
.
Acts
2.
45.
where
they
that
had
possessions
and
goods
,
sould
them
,
and
parted
them
to
all
,
as
euery
man
had
neede
,
otherwise
vnlesse
it
bee
in
these
cases
of
extremitie
,
it
is
lawfull
to
possesse
not
onely
those
things
which
are
necessary
to
nature
,
but
also
to
a
mans
state
and
person
.
For
we
reade
that
Paul
had
a
spare
cloake
at
Troas
.
2.
Tim.
4.
13.
And
that
our
Sauiour
himselfe
had
two
Sect.
13.
Of
the
qualitie
of
our
almes
.
And
so
much
for
the
quantitie
.
The
third
thing
propounded
in
the
matter
of
our
almes
is
the
qualitie
of
them
;
in
which
respect
it
is
required
,
that
wee
giue
to
the
poore
things
holesome
,
cleanely
,
conuenient
and
comfortable
for
the
sustentation
of
their
liues
;
auoiding
therein
two
extreames
,
first
of
those
who
giue
vnto
them
such
base
and
sluttish
foode
as
they
would
scarce
offer
vnto
their
dogges
.
And
to
this
end
we
must
remember
,
that
wee
doe
not
relieue
contemptible
creatures
,
of
another
kinde
inferiour
to
our selues
,
but
those
that
are
of
the
same
flesh
,
children
of
the
same
father
,
yea
members
of
the
same
body
and
partakers
in
hope
of
the
same
precious
promises
.
And
which
is
more
that
in
them
wee
lend
vnto
the
Lord
,
who
iustly
scorneth
our
base
refuse
;
yea
relieue
Iesus
Christ
himselfe
;
and
will
we
giue
vnto
him
swill
and
swines
meate
,
who
hath
giuen
himselfe
vnto
vs
,
and
vouchsafeth
to
nourish
our
soules
and
bodies
with
his
most
precious
body
and
blood
?
The
other
extreame
is
to
giue
vnto
the
poore
superfluous
,
dainties
;
for
it
is
required
that
they
be
fed
with
necessary
foode
,
&
not
pampered
wantonly
with
superfluities
;
&
our
Sauiour
when
he
miraculously
fed
the
poore
and
hungrie
people
that
followed
him
,
by
his
sole
word
,
did
not
prouide
for
them
delicates
(
though
he
might
as
easily
haue
done
it
as
the
other
)
but
multiplyed
their
barley
loaues
and
fishes
.
Neither
in
truth
can
men
thus
feede
some
in
excesse
,
but
in
the
meane
time
others
must
want
necessaries
,
nor
doe
the
poore
regard
dainties
(
vnlesse
it
be
in
their
sicknesse
and
weakenesse
)
but
onely
desire
necessaries
,
seeing
hunger
doth
make
all
foode
sauourie
,
and
euery
meale
a
delightfull
banquet
.
So
Austine
saith
,
vtantur
diuites
superfluis
,
dent
pauperibus
necessaria
,
Let
the
rich
inioy
their
superfluities
,
and
let
them
relieue
the
poore
with
necessaries
:
let
them
vse
those
things
which
are
bought
at
high
rates
,
and
giue
the
poore
such
as
are
good
cheape
.
And
another
saith
,
Communicate
vnto
them
thy
riches
who
feede
on
course
fare
and
browne
bread
,
and
not
on
quailes
and
phesants
,
and
who
take
care
to
kill
hunger
,
and
not
to
increase
luxuriousnesse
.
And
againe
,
giue
to
the
poore
and
not
the
rich
,
giue
to
sustaine
necessitie
and
not
to
encrease
wealth
.
CHAP.
9.
Of
the
persons
who
ought
to
giue
almes
.
Sect.
1.
That
the
rich
are
bound
chiefely
to
giue
THe
second
generall
point
to
bee
considered
are
the
persons
who
are
to
bee
exercised
in
this
worke
of
almes
,
and
that
both
in
respect
of
giuing
and
receiuing
.
Concerning
the
former
we
must
consider
of
the
persons
to
whom
the
duetie
of
giuing
appertaineth
,
which
admitteth
a
double
consideration
;
first
of
estate
,
who
are
bound
to
giue
;
secondly
of
right
,
who
may
lawfully
performe
this
duetie
.
For
the
first
,
all
of
any
estate
and
degree
whatsoeuer
are
bound
to
giue
when
they
meete
with
poorer
then
themselues
,
at
sometimes
,
and
in
some
cases
,
but
principally
this
duetie
belongeth
vnto
rich
men
;
for
whereas
the
Scriptures
haue
diuided
all
men
into
two
sorts
;
the
rich
,
whom
God
hath
indued
with
possessions
and
worldly
blessings
:
and
the
poore
who
are
scanted
of
them
;
God
requireth
that
those
who
abound
should
minister
vnto
the
reliefe
of
those
that
want
.
So
Luk.
16.
9.
Make
vnto
you
friends
of
the
Mammon
of
vnrighteousnesse
.
and
1.
Tim.
6.
17.
18.
Charge
them
that
are
rich
in
this
world
,
that
they
doe
good
,
that
they
bee
rich
in
good
workes
,
ready
to
distribute
,
willing
to
communicate
.
Thus
the
Apostle
would
haue
the
Corinthians
out
of
their
abundance
to
supply
the
wants
of
the
faithfull
that
were
in
pouertie
.
2.
Cor.
8.
14.
And
the
that
who
so
hath
this
worlds
good
,
and
seeth
his
brother
hath
neede
,
and
shutteth
vp
the
bowels
of
his
compassion
from
him
,
how
dwelleth
the
loue
of
God
in
him
?
Sect.
2.
That
none
are
exempted
from
this
duetie
.
But
for
as
much
as
men
are
rich
or
poore
,
not
onely
simply
,
but
in
relation
vnto
others
;
a
man
is
to
bee
esteemed
rich
not
onely
when
hee
aboundeth
with
worldly
wealth
,
but
also
when
he
is
compared
with
one
who
is
much
poorer
;
and
accordingly
is
to
communicate
of
that
which
he
hath
to
the
reliefe
of
those
who
are
in
greater
necessitie
.
As
for
example
,
he
who
is
of
a
meane
and
poore
estate
,
must
giue
almes
when
he
meeteth
with
those
that
are
in
geater
neede
;
and
euen
those
who
are
in
great
neede
,
must
communicate
such
as
they
haue
vnto
them
,
who
are
in
extreame
necessitie
,
&
in
danger
presently
to
perish
,
vnlesse
they
haue
some
helpe
from
others
.
Thus
he
that
hath
but
a
meere
competencie
to
supply
the
necessitie
of
nature
and
estate
,
is
to
giue
somthing
out
of
it
to
relieue
those
who
want
necessaries
belonging
to
nature
,
and
those
who
haue
onely
sufficient
for
nature
,
are
bound
to
giue
vnto
them
who
are
in
great
and
present
extremitie
;
vnlesse
the
like
necessitie
be
imminent
to
themselues
.
For
the
rule
of
iustice
and
charitie
requiring
that
wee
should
loue
our
neighbours
as
our selues
,
and
doe
vnto
them
as
we
would
haue
them
to
doe
vnto
vs
;
doth
in
the
equitie
thereof
require
,
that
wee
preferre
the
life
of
our
brethren
before
our
estate
,
and
that
wee
should
indure
small
wants
,
to
preserue
them
from
suffering
those
which
are
great
and
dangerous
.
Sect.
4.
The
former
point
proued
by
testimonies
.
So
that
not
onely
they
who
abound
in
riches
,
but
euen
those
also
who
are
of
meane
estate
are
bound
to
performe
this
Christian
duetie
.
The
which
will
more
manifestly
appeare
,
if
we
consider
both
the
precepts
and
examples
of
holy
Scriptures
.
The
Baptist
requireth
that
those
who
haue
two
coates
part
with
one
,
and
that
they
who
haue
meate
do
likewise
:
that
is
,
if
he
meet
with
those
who
are
in
extreame
necessitie
,
these
things
being
not
necessarie
to
the
preseruing
of
his
owne
life
and
estate
.
And
our
Sauiour
commaundeth
vs
to
giue
almes
of
such
things
as
wee
haue
,
bee
they
more
or
lesse
,
better
or
worse
.
Luk.
11.
41.
And
if
we
haue
Sect.
5.
Secondly
,
by
examples
.
An
example
hereof
we
haue
in
the
poore
widdow
,
which
was
so
much
commended
by
our
Sauiour
Christ
,
for
casting
into
the
treasurie
her
two
mites
which
was
all
her
substance
.
Mark
.
12.
the
commandement
of
mercy
is
common
vnto
all
offices
and
ages
,
neither
is
the
Publican
or
souldiar
,
the
husbandman
or
citizen
,
the
rich
or
poore
excepted
,
but
all
are
to
be
admonished
that
they
be
ready
to
giue
vnto
him
that
needeth
.
Sect.
6.
That
our
small
meanes
should
moue
vs
to
giue
And
therefore
let
none
excuse
their
neglect
of
this
religious
dutie
,
because
their
meanes
are
small
:
but
rather
let
this
moue
them
the
more
carefully
to
exercise
it
,
as
being
in
respect
of
them
an
act
,
not
onely
of
charitie
,
but
also
of
Christian
pollicie
:
seeing
this
is
the
meanes
whereby
being
poore
they
may
become
richer
,
for
there
is
that
scattereth
,
and
is
the
more
increased
;
and
there
is
that
spareth
more
then
is
meete
,
and
commeth
to
pouertit
.
Pro.
11.
24.
And
our
Sauiour
promiseth
that
we
giue
,
it
shall
be
giuen
to
vs
againe
,
good
measure
,
pressed
downe
and
shaken
together
,
and
running
ouer
.
Luk.
6.
38.
Now
no
man
will
in
seede
time
excuse
himselfe
for
not
sowing
his
seede
,
because
he
hath
Sect.
7.
That
the
almes
of
the
poore
are
as
acceptable
as
of
the
rich
.
Deut.
15.
1●
.
Neither
let
any
man
say
that
this
only
belongeth
vnto
those
who
haue
much
to
giue
;
but
as
for
their
almes
they
are
so
small
by
reason
of
the
meanenesse
of
their
estate
,
that
they
haue
no
hope
they
will
be
respected
;
for
the
Lord
commandeth
not
giue
much
,
but
to
open
the
hand
wide
,
whether
it
be
great
or
little
,
and
he
measureth
the
deede
by
the
will
;
and
the
outward
act
CHAP.
11.
Whether
it
bee
lawfull
for
the
wife
to
giue
almes
without
consent
of
her
husband
.
Sect.
1.
Certaine
cases
in
which
it
is
lawfull
for
the
wife
to
giue
almes
.
BVt
now
in
the
last
place
it
may
be
demaunded
,
whether
it
be
lawfull
for
wiues
to
giue
almes
,
and
to
performe
such
other
workes
of
mercie
without
the
consent
of
their
husbands
;
for
that
they
may
giue
them
with
their
consent
,
either
plainely
expressed
or
secretly
and
implicitely
intimated
;
there
is
no
man
maketh
any
question
.
And
it
is
agreed
on
by
the
most
that
she
may
giue
almes
in
diuers
cases
,
as
first
if
the
husband
be
a
foole
or
mad
man
,
and
not
able
to
manage
his
estate
.
Secondly
,
when
hee
is
farre
absent
,
so
as
his
consent
cannot
bee
asked
or
obtained
;
especially
being
perswaded
that
if
her
husband
were
present
hee
would
approue
and
like
of
her
doings
.
Thirdly
,
when
as
he
hath
committed
the
administration
of
his
houshould
expences
to
the
discretion
of
his
wife
.
Fourthly
,
when
hauing
a
certaine
allowance
made
vnto
her
by
her
husband
,
she
spareth
somwhat
out
of
it
,
being
lesse
liberall
to
her selfe
,
that
shee
may
haue
the
more
to
bestow
in
vertuous
actions
.
Fifthly
,
when
she
or
her
friends
for
her
,
haue
before
mariage
,
ouer
and
aboue
her
dowrie
reserued
something
to
be
at
her
disposing
.
Sixthly
,
when
she
getteth
some
wealth
by
her
owne
proper
labour
,
she
may
dispose
of
it
to
these
good
vses
,
if
at
least
the
lawes
of
the
countrie
be
not
against
it
.
Seuenthly
,
if
the
almes
which
shee
giueth
be
but
of
small
value
,
as
bread
,
drinke
,
cast
apparell
,
and
such
like
.
Eightly
,
if
the
husband
be
exceeding
couetous
,
so
that
hauing
much
he
will
part
with
nothing
;
or
(
as
I
may
adde
)
if
he
be
so
wicked
and
irreligious
,
that
though
he
spend
much
vainely
,
yet
he
will
not
be
drawne
to
doe
any
worke
of
mercie
;
or
if
he
be
content
that
some
almes
be
giuen
,
yet
he
cannot
indure
that
any
should
be
giuen
vnto
those
that
feare
God
,
in
respect
of
the
hatred
which
he
beareth
vnto
them
.
Lastly
,
when
it
is
the
receiued
custome
of
the
cuntry
that
wiues
should
giue
almes
to
the
reliefe
of
the
poore
.
Sect.
2.
Some
thinke
it
vnlawfull
for
the
wife
to
giue
almes
.
But
howsoeuer
almost
all
in
the
fiue
first
of
these
cases
or
cautions
doe
well
agree
,
yet
about
the
foure
last
there
is
much
question
.
For
some
taking
it
that
the
proprietie
of
the
goods
is
wholy
in
the
husband
;
doe
condemne
it
as
no
better
then
theft
in
the
wife
,
if
she
take
vpon
her
to
giue
lesse
or
more
by
way
of
almes
,
without
the
consent
of
her
husband
either
expressed
or
secretly
implyed
.
But
this
is
an
hard
saying
,
and
if
it
were
true
,
I
might
(
with
better
reason
)
say
with
the
Disciples
,
in
another
matter
;
If
the
case
bee
so
betweene
man
and
wife
,
then
it
were
good
for
And
therefore
it
shall
not
be
amisse
a
little
further
to
examine
it
,
that
as
on
the
one
side
wiues
may
not
be
let
loose
to
licentious
libertie
,
and
vnlawfull
liberalitie
;
so
on
the
other
side
they
may
not
haue
their
consciences
vniustly
insnared
and
intangled
,
nor
be
restrained
of
their
right
;
for
he
that
restraineth
of
lawfull
libertie
,
openeth
a
gappe
to
lawlesse
licentiousnesse
.
Sect.
3.
That
she
must
indeauour
to
perswade
her
husband
to
ioyne
with
her
First
then
we
thus
farre
agree
with
those
who
oppose
vs
in
the
rest
;
that
as
God
hath
made
them
yoke-fellowes
,
so
shee
must
indeauour
by
al
meanes
to
worke
and
perswade
her
husband
in
all
christian
duties
to
draw
together
,
that
ioyning
in
the
work
they
may
not
be
separated
in
the
reward
.
And
to
this
purpose
she
is
to
vse
towards
him
all
duetie
,
respect
,
and
reuerence
,
all
louing
and
sweete
behauiour
,
that
gayning
her
husbands
heart
,
she
may
moue
him
by
louing
her
,
to
loue
all
goodnesse
which
she
imbraceth
and
practiseth
,
for
her
sake
:
and
also
to
shew
such
care
and
faithfulnesse
in
preseruing
and
increasing
his
estate
by
good
huswiferie
and
painefull
indeauours
,
that
like
the
vertuous
woman
in
the
Prouerbs
,
the
heart
of
her
husband
may
safely
trust
in
her
,
Pro.
31.
11.
Sect.
4.
The
state
of
the
question
.
But
what
if
notwithstanding
all
this
,
her
husband
being
a
right
Nabal
,
that
is
,
both
a
churle
and
foole
,
will
neither
himselfe
doe
any
workes
of
mercie
,
nor
giue
consent
that
shee
shall
doe
them
?
what
if
hee
neglect
almesdeedes
,
either
through
couetousnesse
and
excessiue
loue
of
his
goods
,
or
wicked
maliciousnesse
and
hatred
of
good
deedes
?
may
not
the
vertuous
wife
in
this
she
will
doe
him
good
and
not
euill
all
the
daies
of
her
life
.
Now
where
this
wisdome
and
discretion
is
wanting
,
there
the
wife
may
not
take
vpon
her
this
duetie
,
which
is
better
not
done
,
then
done
foolishly
and
without
discretion
.
Sect.
5.
Secondly
,
she
must
giue
with
meekenesse
and
reuerence
towards
her
husband
.
Secondly
,
she
must
performe
this
duetie
with
all
meekenesse
and
humilitie
of
spirit
,
with
all
reuerence
and
due
respect
vnto
her
husbands
authoritie
,
with
acknowledgement
of
her
subiection
in
all
things
lawfull
,
that
hereby
she
may
winne
him
by
her
christian
cariage
and
conuersation
to
a
liking
and
allowance
of
her
good
works
,
yea
also
(
if
it
be
possible
)
to
the
practise
and
imitation
of
them
,
according
to
that
,
1.
Pet.
3.
1.
Yee
wiues
be
in
subiection
to
your
owne
husbands
,
that
if
they
obey
not
the
word
,
they
also
may
without
the
word
be
wonne
by
the
conuersation
of
the
wiues
:
to
which
purpose
he
further
perswadeth
them
to
adorne
themselues
with
the
ornament
of
a
meeke
and
quiet
spirit
,
which
is
in
the
sight
of
God
,
of
great
price
.
Sect.
6.
Thirdly
,
she
must
not
giue
her
husband
any
cause
of
offence
.
Thirdly
,
she
must
in
the
manner
of
doing
these
good
workes
carefully
auoide
the
giuing
vnto
her
husband
any
iust
cause
of
offence
;
and
not
presume
to
vse
any
pride
or
arrogancie
,
stomacke
and
sturdinesse
,
insolent
and
contemptuous
behauiour
,
whereby
shee
shall
more
disgrace
her
good
deedes
,
then
they
can
grace
her
.
For
the
Apostle
will
in
no
case
permit
the
woman
to
vsurpe
authoritie
ouer
the
man
,
1.
Tim.
2.
10.
vnto
which
Sect.
7.
Fourthly
,
she
must
not
disgrace
her
husband
by
publishing
his
faults
.
Lastly
,
she
must
take
heede
,
that
by
reporting
her
owne
good
deedes
,
and
her
husbands
backwardnesse
she
doe
not
disgrace
him
;
but
she
must
hide
and
couer
his
faults
from
al
,
sauing
those
who
may
helpe
to
better
him
,
and
pray
vnto
God
for
his
amendment
;
for
a
good
wife
will
not
lay
the
foundation
of
her
owne
credit
in
the
ruins
of
her
husbands
honour
,
but
knowing
that
it
is
no
small
disgrace
to
the
most
proper
and
beautifull
body
,
to
haue
a
deformed
and
mishapen
head
,
she
will
hide
it
vnder
the
vaile
of
secrecie
,
or
adorne
and
beautifie
it
with
the
most
fauourable
report
that
sinceritie
and
truth
can
giue
vnto
it
;
knowing
that
a
vertuous
woman
is
a
crowne
to
her
husband
,
but
she
that
maketh
him
ashamed
is
rottennesse
in
his
Sect.
8.
That
it
is
lawful
for
the
wife
to
giue
almes
these
cautions
being
obseru'd
.
Maine
grounds
laid
for
the
determining
of
the
question
.
Which
cautions
being
obserued
I
thinke
it
lawfull
for
the
wife
to
giue
almes
,
and
performe
all
other
workes
of
mercie
,
as
well
as
the
husband
;
the
which
because
it
is
controuerted
,
I
will
indeauour
to
proue
.
And
for
the
better
clearing
of
this
point
,
two
things
are
to
bee
premitted
and
examined
,
which
being
throughly
knowne
will
giue
sufficient
light
for
the
determining
of
this
question
;
the
first
is
the
authoritie
,
superioritie
,
and
dominion
of
the
husband
ouer
the
wife
,
with
all
things
else
which
they
possesse
;
the
second
is
the
communion
betweene
them
both
in
respect
of
goods
and
persons
,
the
which
are
not
to
bee
seuered
in
the
consideration
of
either
of
them
;
for
the
husband
is
so
to
exercise
his
authoritie
,
as
that
hee
doe
not
neglect
the
communion
which
is
betweene
him
and
his
wife
,
and
the
wife
is
so
to
inioy
her
communion
,
as
that
she
doe
not
forget
the
authority
of
her
husband
.
Sect.
9.
Of
the
superiorite
and
authoritie
of
the
husband
ouer
the
wife
.
Concerning
the
former
,
it
is
to
be
acknowledged
that
the
husband
hath
superioritie
and
authoritie
ouer
his
wife
to
rule
and
gouerne
her
as
her
head
,
and
that
she
as
his
inferiour
is
to
subiect
her selfe
to
his
rule
and
gouernement
;
and
it
cannot
be
denyed
but
that
also
he
hath
chiefe
dominion
ouer
all
their
goods
,
and
power
to
rule
and
manage
the
maine
estate
.
So
the
Apostle
saith
,
that
as
the
head
of
euery
man
is
Christ
,
so
the
head
of
woman
is
the
man
.
1.
Cor.
11.
3.
In
regard
whereof
she
is
in
many
places
of
Scripture
inioyned
to
be
subiect
vnto
her
husband
in
all
things
;
and
the
reason
hereof
is
giuen
,
because
in
the
creation
the
man
was
not
of
the
woman
,
but
the
woman
of
the
man
,
neither
was
the
man
created
for
the
woman
,
but
the
woman
for
the
man
.
1.
Cor.
11.
8.
9.
and
besides
,
the
man
was
not
first
deceiued
,
but
the
woman
,
and
so
was
first
in
the
transgression
,
as
it
is
1.
Tim.
2.
14.
and
will
should
be
to
be
subiect
to
her
husband
,
and
that
he
should
rule
ouer
her
.
Gen.
3.
16.
In
regard
of
Sect.
10.
That
the
husbands
gouernment
must
be
in
the
Lord
.
But
withall
we
must
hold
that
the
husbands
gouernement
and
the
wiues
subiection
must
bee
in
the
Lord
,
and
as
vnto
the
Lord
.
For
in
this
respect
hath
the
husband
authoritie
ouer
the
wife
,
as
bearing
in
himselfe
the
image
of
God
;
and
she
is
to
yeeld
obedience
vnto
him
,
as
vnto
God
in
him
,
in
all
things
which
are
honest
,
lawfull
or
indifferent
.
But
if
he
commaundeth
what
God
forbiddeth
,
or
forbiddeth
what
God
commandeth
,
he
is
not
to
be
obeyed
.
As
if
hee
shall
forbid
his
wife
to
sanctifie
the
sabbath
,
to
pray
,
heare
the
word
,
or
to
performe
the
workes
of
mercie
which
God
inioyneth
,
because
herein
he
beareth
not
the
image
of
God
,
commaunding
as
he
commandeth
,
but
the
image
of
the
diuell
opposing
against
God
,
and
crossing
that
which
he
requireth
.
Againe
,
the
Lord
is
our
supreme
soueraigne
,
and
the
husband
but
subordinate
vnto
him
as
his
deputie
or
leiuetenant
,
and
therefore
whilst
he
houldeth
his
subordination
vnto
Gods
gouernement
,
the
wife
is
to
hold
hers
to
him
,
because
so
in
obeying
him
,
she
obeyeth
God
,
but
if
he
leaue
his
subordination
and
rebell
against
his
soueraigne
,
shee
is
not
to
ioyne
with
him
in
this
rebellion
,
but
leauing
her
subordination
vnto
him
,
as
he
hath
left
his
vnto
God
,
shee
is
to
disobey
him
,
that
shee
may
yeelde
obedience
to
the
chiefe
commander
.
Sect.
11.
Of
the
communion
betweene
man
and
wife
.
The
second
point
to
be
considered
is
the
communion
which
is
between
man
and
wife
through
the
bond
of
mariage
,
which
extendeth
both
vnto
their
persons
and
goods
:
the
communion
of
persons
is
so
neere
and
indissoluable
,
that
they
are
no
more
two
,
but
one
flesh
,
in
which
regard
they
haue
no
more
proprietie
in
themselues
,
nor
absolute
power
of
diposing
their
owne
bodies
,
but
either
in
other
;
according
to
that
,
1.
Cor.
7.
4.
The
wife
hath
not
power
ouer
her
owne
body
,
but
the
husband
,
and
likewise
also
the
husband
,
hath
not
power
ouer
his
owne
body
;
but
the
wife
.
So
also
there
is
such
communion
in
their
goods
,
that
there
is
no
absolute
proprietie
in
either
of
them
,
but
it
resteth
in
them
both
;
neither
haue
these
words
mine
and
thine
any
place
betweene
them
,
seeing
they
are
but
one
flesh
,
and
one
body
,
whereof
the
husband
is
the
head
.
And
howsoeuer
maried
persons
,
speaking
of
that
which
they
possesse
vnto
others
,
may
say
that
this
is
mine
to
note
proprietie
,
yet
when
they
haue
relation
to
one
another
,
they
imply
this
community
,
by
saying
these
goods
are
ours
;
So
Iacobs
wiues
speaking
of
their
goods
,
say
that
all
the
riches
which
God
hath
taken
from
our
father
,
that
is
ours
,
though
no
part
of
it
came
by
their
dowry
,
but
through
the
blessing
of
God
vpon
their
husbands
labours
,
onely
it
was
theirs
through
the
communion
of
marriage
.
And
this
communion
both
of
persons
and
goods
is
signified
,
yea
plainely
expressed
in
our
forme
of
marriage
,
both
by
the
words
and
actions
there
vsed
;
the
communion
of
persons
by
ioyning
of
hands
,
and
by
those
words
,
with
my
body
I
thee
worship
,
by
which
hee
professeth
that
he
doth
her
honour
in
vouchsafing
vnto
her
the
communion
of
his
body
,
for
it
is
the
honour
of
a
woman
to
haue
an
head
and
husband
;
the
communion
of
goods
,
by
giuing
vnto
her
a
ring
,
and
(
as
it
was
the
practise
heretofore
)
money
or
gold
with
it
,
as
an
earnest
of
all
the
rest
,
and
by
those
plaine
words
,
with
all
my
worldly
goods
I
thee
endow
.
Sect.
12.
How
farre
the
communion
in
goods
extendeth
.
Yea
will
some
say
but
this
communion
extendeth
vnto
vse
onely
.
I
answere
it
is
true
,
for
what
can
be
more
required
then
vse
,
where
there
is
no
proprietie
,
but
that
which
is
in
them
both
?
yea
but
(
say
they
)
the
proprietie
is
in
the
husband
,
and
for
the
common
vse
which
the
wife
hath
in
her
husbands
goods
,
it
onely
extendeth
to
her
meate
,
drinke
,
apparell
,
and
such
necessaries
as
are
fit
for
the
maintenance
of
her
person
.
The
former
hath
some
colour
,
because
the
husband
hath
right
to
alienate
and
sell
house
and
land
,
yea
Sect.
13.
Another
obiection
answered
.
Secondly
,
the
proprietie
of
the
husband
hath
some
shew
of
reason
seeing
hee
hath
power
by
will
to
dispose
of
his
goods
at
his
owne
pleasure
.
I
answere
that
though
he
may
make
such
a
will
in
his
life
,
yet
it
is
not
to
take
effect
till
after
his
death
,
when
the
band
of
marriage
is
dissolued
,
and
the
communion
between
them
ceaseth
.
Neither
is
it
then
lawfull
to
giue
away
all
from
his
wife
,
but
he
is
bound
to
leaue
vnto
her
a
good
part
and
share
,
and
a
part
also
vnto
his
children
,
the
which
generall
rule
of
equitie
,
is
by
our
law
wisely
and
equally
determined
to
be
a
third
part
to
either
of
them
,
another
third
onely
being
left
to
his
disposing
:
wherein
they
are
like
vnto
partners
who
whilest
they
continue
together
haue
equall
right
to
the
whole
estate
,
but
take
euery
one
his
share
when
their
partnership
being
dissolued
they
goe
from
one
another
.
Sect
14.
That
the
wife
hath
communion
in
goods
to
al
good
vses
To
the
other
part
of
the
obiection
which
restraineth
the
vse
onely
vnto
the
meate
,
drinke
,
apparell
and
such
other
corporall
necessaries
.
I
answere
,
that
it
beseemeth
not
a
christian
;
for
haue
they
power
by
vertue
of
this
communion
to
dispose
of
their
goods
for
all
vses
,
sauing
doing
good
?
may
they
imploy
them
at
their
pleasure
for
the
good
of
their
bodies
,
and
may
no
part
be
allowed
vnto
them
to
dispose
of
for
the
good
of
their
soules
?
may
they
haue
enough
to
pamper
their
bellies
and
adorne
their
backes
,
and
to
bestow
vpon
all
vses
,
which
pride
,
pleasure
and
vanitie
will
call
necessary
,
and
shall
they
haue
no
power
to
lay
vp
treasures
in
heauen
,
nor
to
send
some
small
part
of
their
wealth
by
the
hands
of
the
poore
to
those
eternall
mansions
,
if
their
husbands
do
not
giue
allowance
,
who
care
not
to
haue
any
store
laid
vp
in
that
countrey
,
because
they
meane
neuer
to
trauaile
thither
?
Let
diuines
then
be
ashamed
of
making
such
a
limitation
and
restraint
,
which
so
much
tendeth
to
Gods
dishonour
in
the
neglect
of
charitable
and
christian
duties
.
Sect.
15.
The
conclusion
of
the
former
point
.
Let
this
then
be
the
conclusion
of
this
point
,
that
the
chiefe
authoritie
ouer
the
person
of
the
wife
and
their
common
estate
is
in
the
husband
,
and
that
the
wife
hath
also
communion
with
him
in
all
he
hath
both
in
respect
of
proprietie
and
vse
taking
it
in
the
largest
signification
for
all
imployments
which
may
bring
good
either
to
her
soule
or
body
;
the
which
both
of
them
are
bound
to
further
in
one
another
by
all
good
meanes
,
it
being
the
most
excellent
and
common
dutie
of
marriage
to
aduance
their
mutuall
good
.
And
therefore
the
good
woman
of
whom
wee
reade
.
2.
King
.
4.
10.
ioyneth
both
these
together
,
I
will
make
him
a
chamber
,
to
infringe
her
husbands
authoritie
,
nor
doe
you
make
him
a
chamber
,
to
impaire
her
owne
right
,
but
,
let
vs
I
pray
thee
make
him
a
chamber
.
Neither
let
any
man
here
say
,
that
this
maketh
against
mee
,
because
shee
would
not
doe
it
of
her selfe
without
her
husbands
consent
;
seeing
no
man
euer
dreamed
that
the
wife
should
take
vpon
her
so
to
doe
,
if
shee
can
possibly
by
any
good
meanes
obtaine
her
husbands
allowance
.
Sect.
16.
The
first
reason
.
That
all
good
workes
are
inioyned
vnto
the
wife
as
well
as
vnto
the
husband
.
And
thus
hauing
vntyed
the
hardest
knots
in
this
controuersie
,
and
remoued
the
maine
blocks
which
did
lie
in
the
way
;
the
reasons
which
may
further
be
produced
for
the
clearing
of
this
point
will
finde
a
faire
and
easie
entrance
.
And
first
,
all
good
actions
and
workes
of
mercie
are
charged
as
well
vpon
the
wife
as
the
husband
,
and
where
any
commaundement
requiring
them
is
propounded
,
it
extendeth
as
well
to
the
woman
as
the
man
:
as
namely
relieuing
the
poore
,
feeding
the
hungrie
,
visiting
the
sicke
,
cloathing
the
naked
,
&
such
like
,
and
therefore
the
wife
is
no
lesse
bound
to
doe
them
than
the
husband
,
and
liable
to
the
same
punishment
if
she
doe
neglect
them
.
yea
not
onely
these
good
workes
are
generally
commanded
to
all
mankinde
but
especially
to
this
sexe
,
as
appeareth
.
1.
Tim.
2.
10.
where
the
Apostle
brayded
hayre
,
gold
,
pearle
and
costly
array
,
and
requireth
that
instead
of
them
they
should
(
as
becommeth
women
professing
godlinesse
)
adorne
themselues
with
good
works
.
Now
if
any
say
that
they
must
doe
workes
of
mercie
out
of
that
which
is
their
owne
,
and
not
out
of
their
husbands
goods
,
to
this
I
haue
answered
,
that
by
the
vertue
of
the
communion
of
marriage
,
they
haue
to
all
good
purposes
the
lawfull
vse
of
that
which
is
in
their
possession
.
And
if
they
affirme
that
shee
is
inferiour
to
her
husband
and
therefore
must
not
doe
any
of
these
workes
without
his
consent
:
I
answere
,
that
as
shee
is
inferiour
to
her
husband
,
so
both
he
and
she
to
the
supreme
soueraigne
,
and
therefore
though
shee
is
to
shew
subiection
and
yeeld
obedience
to
her
husband
in
all
things
lawfull
and
indifferent
,
yet
not
where
God
commandeth
the
contrary
,
seeing
here
the
Apostles
rule
taketh
place
,
that
it
is
better
to
obey
God
then
man
.
For
he
is
the
chiefe
Sect.
17.
An
obiection
answered
.
Yea
but
the
husband
hath
such
authority
ouer
his
wife
,
that
though
,
in
the
time
of
the
law
she
should
make
a
vow
vnto
God
,
to
consecrate
any
thing
vnto
his
seruice
,
it
was
in
his
power
to
disanull
and
make
it
voide
.
To
which
I
answere
Sect.
18.
That
works
of
mercy
are
commended
in
the
wife
as
well
as
in
the
husband
.
The
second
reason
is
that
almes-deeds
and
the
workes
of
mercie
are
no
lesse
commended
in
the
Scriptures
in
the
wife
then
in
the
husband
;
for
as
it
is
heere
made
a
signe
or
propertie
of
a
blessed
man
,
that
hee
disperseth
and
giueth
to
the
poore
;
so
elsewhere
of
a
vertuous
and
good
woman
.
As
Pro.
31.
20.
She
stretcheth
out
her
hand
to
the
poore
,
yea
she
reacheth
out
her
hand
to
the
needie
,
by
which
phrases
of
stretching
and
reachidg
out
the
hand
is
signified
,
not
onely
that
she
giueth
somewhat
,
but
liberally
,
and
to
the
vttermost
of
her
abilitie
.
And
not
without
good
cause
is
it
made
a
note
of
a
gracious
wife
,
because
almes
deeds
are
ordinarily
done
out
of
houshold
store
and
prouision
,
the
administration
and
disposing
wherof
doth
more
properly
and
immediately
belong
to
the
woman
then
to
the
man
,
as
we
may
see
by
the
current
of
that
whole
chapter
.
So
the
Apostle
would
haue
the
younger
women
to
marry
,
beare
children
,
and
guide
the
house
,
1.
Tim.
5.
14.
The
which
when
the
Husband
alloweth
,
hee
giueth
honour
to
his
wife
;
as
the
Apostle
requireth
1.
Pet.
3.
7.
and
contrariwise
disgraceth
her
when
hee
Sect.
19.
3.
Reason
because
the
wife
is
appointed
by
God
to
be
an
helper
in
all
good
things
.
Thirdly
,
God
the
first
Instituter
of
mariage
,
gaue
the
wife
vnto
the
husband
,
to
bee
,
not
his
Sect.
20.
4.
Reason
.
That
the
wife
should
be
in
a
worse
condition
than
a
seruant
if
shee
might
not
giue
almes
.
Fourthly
,
if
a
wife
had
no
libertie
to
doe
these
almes-deedes
and
workes
of
mercy
without
speciall
commission
from
her
husband
,
then
were
she
in
as
bad
an
estate
as
the
basest
seruant
,
seeing
they
also
may
giue
almes
and
doe
these
workes
when
they
haue
leaue
from
their
masters
.
Yea
in
truth
the
wiues
seruitude
should
be
farre
worse
than
of
the
meanest
seruant
;
for
it
is
the
most
grieuous
bondage
,
to
bee
bound
from
doing
good
,
and
restrayned
from
expressing
our
good
will
by
our
workes
and
actions
;
now
the
poorest
seruants
may
according
to
their
smal
estate
,
giue
almes
and
doe
good
,
out
of
that
which
is
their
owne
and
earned
by
their
painfull
labours
;
and
so
though
they
giue
little
,
yet
giuing
according
to
their
abilitie
,
they
may
(
like
the
poore
widdow
that
cast
in
her
mites
)
be
rich
in
good
works
,
and
richly
rewarded
in
the
life
to
come
;
whereas
the
wife
though
shee
haue
neuer
so
much
vnder
her
hand
,
yet
may
giue
nothing
of
it
,
nor
haue
any
libertie
without
licence
,
to
expresse
the
bounty
of
her
heart
in
the
outward
action
;
or
if
shee
doe
(
according
to
their
conceipt
)
shee
doth
not
therin
a
worke
of
mercy
,
but
sinneth
,
stealeth
,
and
thereby
maketh
her-selfe
lyable
to
Gods
wrath
and
punishment
.
Neither
will
it
helpe
them
to
say
that
her
estate
is
better
,
because
hauing
more
interest
in
her
husbands
loue
shee
may
obtaine
his
consent
,
and
so
giue
more
liberally
then
a
seruant
,
seeing
this
doth
not
make
her
bondage
lesse
in
it
owne
nature
,
but
only
lighter
through
her
husbands
loue
,
neither
is
her
chaine
taken
from
her
,
but
whereas
before
shee
was
(
as
is
were
)
bound
with
it
to
a
poste
,
now
shee
walketh
about
with
it
in
her
husbands
hand
.
Sect.
21.
5
Reason
.
That
the
last
sentence
shall
be
pronounced
to
wiues
as
well
as
husbands
.
Fiftly
,
I
would
faine
know
if
the
sentence
of
euerlasting
happinesse
will
not
equally
and
alike
be
pronounced
at
the
latter
day
to
the
wiues
as
well
as
to
the
husbands
,
for
their
alike
doing
these
workes
of
mercie
;
but
according
to
their
opinion
the
Iudge
should
not
say
to
many
wiues
,
I
was
hungry
and
yee
fed
mee
,
I
was
thirste
and
you
gaue
me
drinke
;
but
you
would
haue
done
these
things
if
your
husbands
would
haue
suffred
you
,
but
yet
neglected
mee
in
my
members
though
I
was
in
great
extremitie
,
because
you
had
not
their
consent
.
Sect.
22.
The
6.
reason
grounded
on
examples
,
as
1.
of
Abigail
,
1
Sam.
25.
Sixtly
,
the
power
of
the
wife
to
giue
almes
appeareth
clearely
by
the
examples
of
holy
women
in
the
scriptures
;
as
of
Abigail
who
(
not
only
without
the
knowledge
,
but
contrarie
to
the
minde
of
her
husband
Naball
,
plainely
expressed
by
his
absolute
refusall
)
gaue
a
great
present
to
Dauid
,
and
his
followers
for
their
reliefe
.
Vnto
which
it
is
answered
,
that
Abigails
example
is
no
rule
for
other
women
;
for
then
by
the
same
reason
it
should
be
lawfull
to
call
their
husbands
fooles
as
she
did
.
But
to
this
I
reply
,
that
we
must
distinguish
betweene
the
infirmities
shewed
in
the
action
,
and
the
action
it selfe
;
the
infirmities
and
imperfections
no
man
alloweth
,
but
for
the
action
it selfe
it
was
good
,
and
shee
pronounced
by
holy
Dauid
blessed
for
it
;
yea
he
blesseth
God
as
being
the
chiefe
author
who
stirred
her
vp
to
the
doing
of
this
charitable
action
,
v
32.
Blessed
be
the
Lord
God
of
Israel
,
who
hath
sent
thee
to
meete
mee
this
day
.
Secondly
,
it
is
said
that
Abigail
was
a
wise
and
vertuous
woman
,
and
therefore
might
the
better
do
it
.
And
who
giueth
libertie
vnto
any
other
but
vnto
those
only
,
who
are
able
to
performe
these
actions
vertuously
and
with
some
discretion
?
Thirdly
,
it
is
obiected
that
Naball
was
a
churle
and
a
foole
,
and
therefore
it
was
lawfull
for
his
wife
who
was
wiser
then
he
to
dispose
of
some
part
of
his
great
estate
.
To
which
I
reply
that
I
giue
no
authoritie
to
wiues
to
giue
against
their
husbands
will
,
vnlesse
they
be
such
Naballs
and
wicked
churles
,
who
by
no
perswasions
will
be
drawne
to
the
doing
of
any
good
.
Yea
but
he
must
be
not
only
a
churle
,
but
also
a
foole
such
as
Naball
was
.
To
which
I
answer
,
that
who
so
doth
well
consider
Naballs
answer
to
Dauids
messengers
,
and
compareth
it
with
Dauids
present
estate
,
who
with
his
company
liued
,
in
the
sight
of
carnall
men
,
like
fugitiues
and
out-lawes
;
he
will
finde
more
wickednesse
in
it
,
then
want
of
worldly
wit
.
Wickednes
I
say
,
because
hee
did
not
(
like
his
wife
)
beleeue
Gods
promises
made
to
Dauid
concerning
his
establishment
in
the
kingdome
,
when
as
he
saw
him
in
this
afflicted
estate
.
Secondly
,
because
therein
hee
sheweth
his
churlishnes
&
auersenes
to
any
good
,
&
particularly
to
releeue
the
distressed
seruants
of
God
,
though
he
had
abundance
in
his
hands
to
bestow
superfluously
in
riotous
feasting
those
he
fauoured
.
Thirdly
,
that
he
was
more
wicked
then
witlesse
,
it
appeareth
by
his
seruants
words
to
Abigail
,
v.
17.
who
said
that
he
was
such
a
wicked
person
or
sonne
of
Belial
that
no
man
durst
speake
to
him
,
whereas
folly
in
the
master
worketh
rather
contempt
than
feare
in
the
hearts
of
seruants
;
and
also
by
Abigail
her
words
to
Dauid
,
who
ioyning
his
wickednes
with
his
folly
,
sheweth
that
his
folly
chiefly
consisted
in
his
wickednesse
,
&
though
he
might
haue
worldly
wit
,
yet
he
was
destitute
of
true
spirituall
wisdome
,
which
chiefly
consisteth
in
godlinesse
and
in
the
feare
of
the
Lord
.
Neither
do
we
leaue
libertie
to
wiues
to
perform
these
workes
of
mercy
without
the
allowance
of
their
husbands
,
vnles
they
be
such
fooles
,
that
is
,
such
carnall
worldlings
as
will
neither
themselues
doe
good
,
nor
by
their
good
wills
suffer
others
;
for
though
these
be
not
fooles
and
mad-men
,
because
they
haue
the
vse
of
reason
,
yet
are
they
foolish
and
mad
in
respect
of
christianitie
,
seeing
their
reason
is
quite
opposite
and
contrary
to
religion
.
Sect.
23.
Another
example
hereof
wee
haue
in
those
godly
women
commended
by
S.
Luke
,
namely
Ioanna
the
wife
of
Chuza
Herods
steward
,
Susanna
,
and
many
others
,
who
of
their
substance
ministred
vnto
our
Sauiour
Christ
.
For
whereas
some
answer
that
it
is
likely
that
they
did
it
with
the
allowance
of
their
husbands
,
this
conceit
hath
little
ground
;
for
it
is
not
probable
that
a
man
so
highly
in
fauour
with
Herod
,
would
shew
such
loue
to
our
Sauiour
,
whom
his
master
contemned
or
rather
hated
.
And
secondly
,
if
this
good
worke
had
beene
done
by
the
consent
of
their
husbands
,
it
is
likely
that
the
Euangelist
would
haue
ascribed
the
action
to
them
as
the
chiefe
agents
,
and
not
to
their
wiues
only
,
giuing
them
alone
the
praise
of
this
charitable
bounty
.
Sect.
24.
Last
reason
taken
from
the
custome
of
the
Cuntrey
.
The
last
reason
to
proue
the
lawfulnes
of
these
charitable
workes
and
almes-deeds
done
by
wife
and
religious
wiues
,
is
the
custome
of
our
countrey
,
which
ordinarily
authorizeth
them
to
doe
these
workes
,
if
their
power
be
not
iustly
restrained
by
their
husbands
for
their
abusing
of
it
.
In
regard
wherof
there
is
no
reason
that
any
should
insnare
and
trouble
the
consciences
of
any
vertuous
wiues
by
perswading
them
that
these
workes
of
mercy
are
not
done
lawfully
by
them
,
vnlesse
they
haue
speciall
commission
from
their
husbands
;
seeing
this
christian
custome
sufficiently
authorizeth
them
,
if
they
haue
no
lawfull
restraint
by
their
superiour
authoritie
.
Sect.
25.
Their
obiection
answered
who
say
that
this
libertie
granted
to
wiues
is
dangerous
.
Yea
but
though
this
doctrine
be
true
,
yet
it
is
dangerous
to
be
published
,
seeing
many
vndiscreete
weomen
will
abuse
it
,
to
the
vndoing
of
their
husbands
and
the
ruining
of
their
estates
.
To
which
I
answere
that
it
is
but
a
carnall
conceipt
to
dreame
,
that
any
euill
can
come
by
the
discouerie
of
a
religious
truth
,
or
though
there
should
,
yet
fiat
iustitia
&
ruat
coelum
,
let
truth
and
right
be
maintained
though
the
inconueniences
which
follow
it
be
neuer
so
great
.
What
if
some
abuse
their
swordes
,
must
therefore
all
men
be
disarmed
of
their
weapons
?
What
though
some
abuse
their
power
and
authoritie
,
must
therefore
all
bee
disabled
deposed
from
their
gouernment
?
what
if
the
Gospell
it selfe
which
in
it
owne
nature
is
the
sauour
of
life
vnto
life
,
becommeth
to
some
through
their
corruption
the
sauor
of
death
vnto
death
,
must
therefore
the
mouthes
of
Gods
Ministers
be
stopped
,
and
the
preaching
of
the
Gospell
be
interdicted
?
and
what
though
Christian
libertie
and
right
being
knowne
vnto
wiues
,
some
abuse
it
through
their
impietie
and
indiscretion
,
let
the
sinne
bee
vpon
their
heades
who
abuse
the
truth
of
God
,
but
let
not
for
this
those
which
are
discreet
and
vertuous
be
kept
ignorant
of
their
dutie
,
and
haue
their
consciences
insnared
and
burthened
with
that
which
is
not
sinfull
,
but
in
bare
conceit
,
yea
in
truth
with
that
which
is
honest
,
charitable
and
commendable
;
seeing
when
they
know
their
Christian
libertie
,
they
will
so
much
the
more
conscionably
and
carefully
,
circumspectly
and
discreetly
vse
it
,
and
not
rashly
rush
beyond
their
boundes
.
And
as
for
others
what
great
danger
is
there
,
lest
by
vndiscreet
giuing
they
should
hurt
and
ruine
their
husbands
estates
;
seeing
they
haue
alwaies
a
superiour
authoritie
in
their
hand
to
restraine
their
excessiue
and
vnlawfull
liberalitie
?
or
if
any
at
all
,
yet
how
farre
lesse
is
the
perill
by
teaching
their
libertie
in
the
vse
of
their
goods
for
the
doing
of
the
workes
of
mercy
,
then
for
their
diet
and
apparell
?
seeing
whereas
one
man
receiueth
hurt
in
his
estate
by
his
wiues
too
much
bountie
toward
the
poore
,
and
such
like
workes
of
mercie
,
many
hundreds
are
impouerished
by
their
too
much
daintinesse
and
curiosity
in
furnishing
their
table
,
and
their
excessiue
costlinesse
and
brauery
of
apparell
.
Howsoeuer
it
is
,
yet
I
am
sure
no
foolish
wiues
can
iustly
beare
themselues
out
by
any
thing
before
spoken
in
their
vndiscreet
lauishnes
:
nor
that
any
husbands
who
are
vertuous
and
religious
,
wise
and
louing
to
their
spouses
,
haue
any
iust
cause
of
complaining
,
seeing
such
will
goe
with
them
in
all
good
actions
,
yea
also
,
before
them
in
the
light
,
of
an
holy
&
Christian
example
and
in
that
regard
their
wiues
may
not
goe
without
them
,
but
take
their
counsell
in
all
workes
of
Christian
charity
.
Neither
in
truth
haue
any
the
least
colour
to
take
exceptions
,
but
vncharitable
worldlings
and
churlish
Nabals
,
to
whose
wiues
alone
this
libertie
is
giuen
of
doing
workes
of
mercy
without
their
allowance
,
because
their
hearts
are
so
wicked
and
wretched
,
that
they
will
not
bee
perswaded
to
ioyne
with
them
in
these
charitable
actions
.
CHAP.
12.
Of
the
persons
vnto
whom
almes
are
to
be
giuen
:
and
in
what
order
one
is
to
be
preferred
before
another
.
Sect.
1.
That
almes
are
to
be
giuen
onely
to
the
poore
and
needie
.
AND
thus
wee
haue
shewed
who
are
to
giue
almes
.
In
the
next
place
wee
are
to
consider
to
whom
they
are
to
bee
giuen
;
the
which
hath
in
part
been
touched
when
I
spoke
of
the
obiect
of
our
liberality
;
and
now
is
more
fully
to
bee
handled
.
First
then
,
howsoeuer
wee
owe
loue
vnto
all
men
,
and
in
this
loue
wee
may
,
yea
,
ought
to
doe
them
all
good
:
yea
,
howsoeuer
we
may
giue
gifts
and
rewards
to
whom
we
will
,
either
to
shew
our
loue
,
or
to
encourage
men
in
their
well
deseruing
;
yet
almesdeedes
are
to
bee
extended
onely
to
the
poore
and
needy
,
for
therfore
are
they
called
Eleemosynae
,
because
they
are
to
bee
exercised
towards
those
whose
penurious
and
miserable
estate
requireth
&
deserueth
mercy
&
compassion
.
So
the
Lord
requireth
Deu.
15.
11.
Thou
shalt
open
thine
hand
wide
to
thy
poore
,
&
to
thy
needy
of
thy
land
.
Wherby
thus
much
is
signified
,
that
wee
should
giue
not
onely
vnto
those
who
are
generally
and
absolutely
poore
,
but
also
to
them
who
though
they
haue
a
good
estate
,
yet
for
the
present
,
by
some
sudden
accident
do
want
and
stand
in
neede
of
our
releefe
;
as
when
a
man
otherwise
of
good
meanes
,
is
forced
to
aske
an
almes
,
being
brought
into
present
necessitie
,
through
persecution
,
shipwracke
,
fire
,
robberie
,
and
such
like
vnlooked
for
and
vnexpected
accidents
.
〈…〉
prooued
b●●●st
m●ni●●●●
Scripture
.
And
therefore
the
Scriptures
enioyning
this
dutie
,
expresse
the
person
,
who
ought
to
bee
releeued
Who
so
hath
this
worlds
goods
,
and
seeth
his
brother
hath
neede
;
and
Ephes.
4.
28.
the
Apostle
enioyneth
men
to
labour
that
they
may
haue
to
giue
to
him
that
needeth
.
And
2.
Cor.
8.
14.
he
would
haue
an
entercourse
That
now
at
this
time
(
saith
he
)
your
abundance
may
bee
a
supplie
for
their
want
,
that
their
abundance
also
may
be
a
supply
for
your
want
,
that
there
may
be
equalitie
.
To
which
purpose
also
Iohn
the
Baptist
requireth
hath
two
coats
to
impart
vnto
him
that
hath
none
,
and
him
that
hath
meat
to
doe
likewise
.
Sect.
3.
The
diuers
kinds
of
poore
.
Now
these
poore
and
needie
are
sometimes
distinguished
into
manie
kindes
,
so
our
Sauiour
nameth
sixe
,
Matth.
25.
35.
the
hungrie
,
thirstie
,
stranger
or
harborlesse
,
the
naked
,
sicke
and
poore
prisoner
.
And
out
of
the
Prophet
Esay
,
wee
may
adde
the
oppressed
and
exiled
.
Esa.
58.
6.
7.
Especially
those
who
suffer
these
miseries
for
their
Sect.
4.
Of
the
order
which
wee
ought
to
obserue
in
our
giuing
almes
,
and
first
we
are
to
respect
men
according
to
their
neede
and
miserie
.
But
because
mens
liberalitie
being
stinted
within
the
limits
of
their
estates
,
cannot
extend
Sect.
5.
The
Church
and
Common-wealth
are
to
be
respected
in
the
first
place
.
But
if
there
bee
an
equalitie
of
estate
,
and
the
want
and
necessity
be
alike
,
then
is
there
to
be
an
orderly
proceeding
of
our
almes
,
in
respect
of
persons
,
and
those
to
bee
first
releeued
to
whom
wee
are
most
bound
.
As
first
the
whole
Church
and
common-wealth
is
to
bee
preferred
before
a
mans
owne
person
,
and
if
there
be
such
a
necessity
,
we
are
rather
to
perish
our selues
,
then
to
suffer
them
to
perish
,
for
it
is
better
for
one
member
to
bee
cut
off
,
then
that
the
whole
body
should
be
destroyed
:
and
this
made
the
Disciples
in
the
Primitiue
Church
to
sell
all
they
had
for
the
releefe
of
the
common
necessitie
.
And
in
this
respect
the
King
and
such
publike
persons
,
in
whose
safetie
the
welfare
of
the
Church
and
Common-wealth
consisteth
,
are
also
to
be
preferred
before
our selues
,
so
that
if
we
and
they
be
in
equall
extreamitie
,
we
must
neglect
our
owne
persons
for
their
good
and
preseruation
.
Sect.
6.
In
the
second
place
we
must
regard
our selues
,
&
then
our
wiues
.
In
the
next
place
our
care
must
extend
to
prouide
necessaries
for
the
releeuing
of
our
owne
Tho.
Aquin
in
5.
2●
.
quaest.
20.
Art.
11.
&
Azorij
instit
.
part.
2.
lib.
12.
cap.
13.
wants
,
for
charitie
and
mercie
beginne
at
home
,
and
to
whom
can
he
bee
pittifull
and
compassionate
,
that
is
cruell
to
his
owne
bowels
?
and
then
vnto
our
second
selues
,
our
wiues
;
for
whereas
the
schoole-men
in
cases
of
extreame
necessitie
,
would
haue
our
parents
preferred
before
our
wiues
,
I
take
it
to
be
erroneous
and
vniust
;
for
in
the
institution
of
marriage
,
man
is
to
leaue
father
and
mother
and
to
adhere
to
his
wife
,
so
that
they
are
no
more
two
,
but
one
flesh
.
And
the
Apostle
saith
,
that
a
man
ought
to
loue
his
wife
as
him
.
Sect
7.
Next
vnto
our
wiues
,
parents
are
to
be
releeued
.
Next
vnto
the
wife
,
and
euen
before
our
children
,
parents
are
to
be
releeued
in
their
necessity
;
for
though
in
the
order
of
charity
a
man
loueth
his
owne
children
better
then
father
or
mother
,
in
which
regard
we
vsually
say
,
that
loue
descendeth
rather
then
ascendeth
;
and
though
,
as
some
adde
,
the
childe
is
neerer
vnto
a
man
then
his
parents
,
because
hee
is
of
his
owne
substance
(
howsoeuer
heerein
for
my
part
I
see
no
difference
,
vnlesse
it
bee
on
the
parents
side
,
for
why
am
I
not
bound
in
neerer
bonds
of
nature
vnto
them
from
whom
I
had
my
substance
and
being
,
then
vnto
those
who
haue
from
me
their
substance
and
being
?
)
yet
seeing
almesdeeds
and
releefe
in
their
nature
are
benefits
and
retribution
,
which
doe
cheifely
respect
debt
and
dutie
,
and
seeing
wee
owe
more
debt
and
duty
vnto
parents
,
in
respect
of
our
being
,
birth
and
breeding
then
vnto
our
children
,
therefore
in
cases
of
extremitie
wee
are
to
preferre
in
ministring
releife
,
our
father
or
mother
before
them
,
when
wee
are
so
straitened
in
our
meanes
that
we
haue
not
sufficient
to
giue
vnto
both
.
And
this
is
a
part
of
that
honor
which
children
owe
vnto
parents
,
the
which
our
sauiour
so
highly
esteemeth
that
hee
farre
preferreth
the
releiuing
of
our
Parents
before
freewill
offrings
and
oblations
which
wee
giue
and
dedicate
to
Gods
seruice
.
And
therefore
condemneth
the
Scribes
and
Pharises
who
excused
children
for
neglecting
this
dutie
in
releiuing
their
old
,
impotent
and
decayed
parents
,
vnder
colour
of
bringing
these
gifts
into
the
treasurie
,
which
should
haue
been
bestowed
on
their
maintenance
.
Mar.
7.
11.
12.
Sect.
8.
Next
vnto
our
Parents
,
our
children
are
to
be
cared
for
.
After
parents
our
next
care
ought
to
be
for
our
children
,
of
which
I
shall
neede
to
say
little
because
nature
it selfe
doth
teach
so
much
,
and
vnto
them
I
adioyne
the
whole
familie
who
are
vnder
the
charge
of
the
Gouernours
,
and
therefore
to
be
prouided
for
by
them
as
well
,
in
their
place
&
kinde
,
as
those
that
come
out
of
their
own
loines
.
And
though
a
mans
kindred
and
friends
may
be
neerer
to
him
then
many
vnder
his
roofe
,
both
in
respect
of
blood
and
also
louing
affection
;
yet
when
he
hath
by
admitting
them
into
his
family
taken
charge
of
them
,
he
is
to
prouide
for
them
before
the
other
.
According
to
that
1.
Tim.
5.
8.
If
any
prouide
not
for
his
owne
and
specially
for
those
of
his
own
house
,
he
hath
denied
the
faith
and
is
worse
then
an
infidell
.
Sect.
9.
Next
vnto
our
childre
,
charge
and
familie
,
we
must
releiue
our
spirituall
kindred
.
So
that
all
these
are
in
their
order
to
be
releiued
before
all
others
by
the
expresse
commandement
of
almighty
God
,
euen
before
those
who
are
vertuous
and
religious
,
being
not
so
neere
vnto
vs
in
these
bondes
of
nature
.
But
next
as
(
I
take
it
)
our
spirituall
kindred
is
to
take
place
,
and
in
our
works
of
mercy
to
be
preferred
before
those
who
are
only
a
kinne
vnto
vs
in
the
flesh
.
I
say
only
,
because
if
our
kindred
in
the
flesh
be
also
vertuous
&
religious
,
they
are
to
be
preferred
before
the
other
;
yea
though
they
haue
not
attained
vnto
that
measure
and
degree
of
grace
and
godlinesse
,
so
that
it
be
in
them
in
substance
and
truth
,
and
not
onely
in
a
generall
,
bare
,
and
vnfruitfull
profession
;
as
it
is
in
many
amongst
vs
,
who
though
they
are
content
to
be
called
by
the
name
of
Christians
,
yet
are
in
truth
deuoted
wordlings
,
who
professing
Christ
with
their
mouthes
deny
him
in
their
liues
and
workes
.
For
the
faithfull
are
the
houshold
of
faith
.
Gal.
6.
10.
As
our
to
our
brethren
who
stand
in
neede
,
1.
Ioh.
3.
17.
As
we
must
necessity
of
the
Saints
.
Rom.
12.
13.
And
these
almes
aboue
others
haue
the
speciall
promises
of
reward
.
So
Hee
that
receiueth
a
Prophet
in
the
name
of
a
Prophet
,
shall
haue
a
Prophets
reward
,
and
he
that
receiueth
a
righteous
man
in
the
name
of
a
righteous
man
,
shall
receiue
a
righteous
mans
reward
.
And
whosoeuer
shall
giue
to
drinke
to
one
of
these
little
ones
a
cuppe
of
cold
water
onely
in
the
name
of
a
Disciple
,
shall
in
no
wise
loose
their
reward
.
And
Math.
25.
40.
Hee
entreth
the
faithfull
into
the
to
his
brethren
,
they
had
done
it
to
himselfe
.
And
therefore
Dauid
did
extend
his
goodnesse
chiefely
to
the
Saints
and
excellent
.
Psal.
16.
3.
And
our
Sauiour
himselfe
professeth
those
to
be
his
brethren
,
sisters
and
mother
,
who
did
the
will
of
his
Father
which
is
in
heauen
.
Math
Sect
10.
Next
vnto
our
spirituall
kindred
wee
must
respect
our
benefactors
.
In
the
next
place
vnto
these
wee
are
to
respect
our
benefactours
,
vnto
whom
we
our selues
haue
been
beholding
;
for
it
standeth
with
the
rule
of
iustice
,
equitie
and
thankfulnesse
,
that
we
should
requite
their
kindnesse
,
and
doe
good
vnto
them
in
the
time
of
their
neede
,
who
haue
beene
beneficiall
vnto
vs
in
releiuing
our
wants
.
And
this
argument
the
Apostle
vseth
to
perswade
the
Corinthians
to
contribute
vnto
the
necessity
of
the
poore
Saints
.
2.
Cor.
8.
14.
That
now
(
saith
hee
)
at
this
time
,
your
abundance
may
be
a
supply
to
their
wants
,
that
their
abundance
also
may
be
a
supply
for
your
wants
,
that
there
may
be
an
equalitie
.
In
which
regard
our
benefactours
are
to
be
preferred
before
our
kindred
in
the
flesh
;
because
though
we
be
tyed
vnto
these
in
a
neerer
bond
of
alliance
&
blood
,
yet
we
are
more
straightly
bound
to
the
other
in
the
bond
of
iustice
&
common
equitie
.
according
to
that
Pro.
18.
24.
A
man
that
hath
friends
must
shew
himselfe
friendly
,
and
there
is
a
friend
that
sticketh
closer
then
a
brother
.
Sect.
11.
Next
vnto
our
benefactors
we
must
extend
our
bountie
to
our
kindred
in
the
flesh
.
Next
vnto
our
benefactours
wee
must
extend
our
bounty
to
our
kindred
,
who
are
not
onely
of
Sect.
12.
Next
vnto
our
kindred
wee
must
releiue
common
friends
and
neighbors
.
In
the
next
place
vnto
these
wee
are
bound
to
releiue
before
others
,
our
common
friends
and
neerest
neighbors
,
who
dwell
in
the
same
place
&
parish
,
for
besides
the
bond
of
neighborhood
,
we
are
in
this
regard
also
to
preferre
them
before
others
,
because
through
Gods
prouidence
they
are
first
offered
to
our
view
,
and
haue
the
oportunity
of
discouering
vnto
vs
their
wants
and
miseries
.
To
which
purpose
one
saith
;
whenas
thou
canst
better
is
a
neighbour
that
is
neere
,
then
a
brother
farre
of
.
Sect.
13.
Next
vnto
our
neighbours
we
must
respect
our
Country-men
,
and
then
strangers
.
Next
vnto
our
neere
neighbours
we
are
to
releiue
the
inhabitants
of
the
same
City
,
Sheere
,
If
there
be
among
you
a
poore
man
,
of
thy
brethren
within
any
of
thy
gates
in
thy
land
,
which
the
Lord
thy
God
giueth
thee
,
thou
shalt
not
harden
thine
heart
,
nor
shut
thine
hand
from
thy
poore
brother
.
And
vers.
11.
Thou
shalt
open
thine
hand
wide
vnto
thy
brother
,
to
thy
poore
and
thy
needie
in
thy
land
,
&c.
But
yet
wee
are
not
so
onely
to
respect
them
,
as
that
we
are
to
neglect
poore
Christians
of
other
Countries
,
but
they
also
are
in
the
next
place
to
be
releiued
,
according
to
that
Leuit.
25.
35.
If
thy
brother
bee
waxen
poore
and
fallen
in
decay
with
thee
,
then
thou
shalt
releiue
him
,
yea
though
he
be
a
stranger
or
a
soiourner
,
that
he
may
liue
with
thee
.
And
this
is
a
part
of
that
good
hospitalitie
which
the
Apostle
exhorteth
vnto
,
Rom:
12.
3.
and
commendeth
vnto
Be
not
forgetfull
(
saith
he
)
to
entertaine
strangers
,
for
thereby
some
haue
entertained
Angells
vnawares
.
And
this
is
a
part
of
that
fast
which
God
requireth
,
that
we
bring
the
poore
which
are
exiled
,
or
cast
out
,
into
our
houses
;
especially
when
as
they
suffer
banishment
for
the
profession
of
the
Gospell
;
for
then
in
receiuing
them
wee
receiue
Christ
,
and
performe
one
of
those
works
of
mercie
,
which
shall
be
so
richly
rewarded
at
the
last
day
,
Matth.
25.
35.
I
was
a
stranger
and
you
tooke
me
in
.
In
which
regard
they
are
to
be
relieued
with
the
chiefe
of
our
spirituall
kindred
,
and
to
haue
the
next
place
to
our
owne
children
and
familie
,
reserued
for
them
.
And
this
dutie
is
commended
in
Gaius
who
charitably
entertayned
the
brethren
who
were
strangers
,
and
the
neglect
hereof
condemned
in
proud
Diotrephes
,
who
receiued
not
the
brethren
himselfe
,
and
also
forbad
those
that
would
.
Ioh.
Epist.
3.
5.
10.
Sect.
14.
We
must
suffer
our
bounty
to
extend
to
our
enemies
.
Yea
so
full
of
mercy
and
christian
charitie
ought
we
to
be
,
that
our
good
deeds
,
as
occasion
serueth
,
If
thine
enemie
hunger
feede
him
,
if
he
thirst
giue
him
drinke
.
An
example
whereof
we
haue
in
the
good
Prophet
Elisha
,
who
Sect.
15.
A
caution
for
the
better
vnderstanding
of
the
former
rules
.
And
thus
we
haue
shewed
in
what
order
we
are
to
proceede
in
doing
these
workes
of
mercy
,
preferring
our
wiues
next
vnto
our selues
before
all
whatsoeuer
,
our
Parents
before
our
children
,
and
these
with
the
rest
of
our
familie
before
all
others
;
our
spirituall
kindred
and
benefactors
before
them
who
are
onely
of
our
kindred
in
the
flesh
;
our
kindred
before
common
freinds
and
neighbours
,
and
these
before
strangers
,
and
strangers
also
before
enemies
;
so
that
if
our
liberalitie
cannot
through
the
straitenesse
of
our
estates
extend
to
all
sorts
,
then
must
we
stretch
it
as
farre
as
we
can
,
according
to
this
order
.
Which
is
to
be
vnderstood
if
they
be
in
other
things
alike
,
that
is
,
like
in
want
and
pouertie
,
and
like
in
pietie
and
honestie
;
for
otherwise
we
must
(
as
hath
beene
shewed
)
releeue
those
who
are
our
enemies
being
in
extreame
necessitie
,
euen
before
our
owne
children
being
but
in
ordinarie
want
;
and
those
who
are
religious
&
vertuous
being
further
of
,
before
those
who
being
vicious
and
gracelesse
are
neerer
vnto
vs
.
And
so
when
we
are
linked
vnto
any
in
many
of
these
bonds
,
we
are
to
preferre
them
before
any
of
those
to
whom
we
are
but
bound
in
some
one
particular
,
if
they
be
not
our
Parents
or
vnder
our
own
charge
&
gouernment
;
as
a
godly
kinsman
,
before
one
who
is
as
religious
but
nothing
a
kinne
vnto
vs
;
or
a
kinne
vnto
vs
,
but
not
so
vertuous
and
religious
;
a
kinsman
,
neighbour
and
benefactor
,
before
either
a
kinsman
,
or
neighbour
,
or
a
benefactor
singly
and
alone
.
CHAP.
13.
Of
the
maner
how
,
and
time
when
,
almes
are
best
and
most
seasonably
bestowed
.
Sect.
1.
How
we
ought
to
giue
our
almes
both
publikely
and
priuately
.
ANd
so
I
come
from
the
persons
,
who
are
both
to
giue
and
receiue
almes
,
to
speake
of
the
maner
how
they
may
most
conueniently
be
distributed
.
And
this
is
either
more
publike
and
common
;
or
more
priuate
and
particular
.
In
regard
of
the
former
the
best
course
which
we
can
take
in
giuing
our
almes
,
is
to
follow
the
lawes
and
custome
of
our
country
;
as
among
vs
to
put
what
we
can
spare
into
the
poores
box
,
or
to
deliuer
it
to
the
Collectors
for
the
poore
,
to
be
distributed
,
as
out
of
the
common
purse
,
according
to
their
discretion
who
are
chosen
to
this
office
.
And
for
our
priuate
almes
which
wee
giue
with
our
owne
hands
,
we
are
to
deliuer
them
to
such
poore
,
as
by
our
owne
enquirie
we
haue
found
out
to
be
honest
and
needy
;
or
else
to
such
others
as
God
by
a
more
immediate
prouidence
doth
vnexpectedly
and
extraordinarily
offer
and
present
vnto
vs
for
the
exercise
of
our
charitie
.
Sect.
2.
What
is
to
be
thought
of
giuing
our
almes
at
our
dores
to
common
beggers
.
As
for
the
giuing
of
our
almes
at
our
dores
to
common
beggers
,
though
I
doe
not
vtterly
condemne
this
maner
of
giuing
,
whilest
sufficient
order
is
not
taken
,
and
accordingly
duely
executed
by
the
Magistrate
,
for
the
reformation
of
this
disorder
;
especially
when
the
whole
streame
of
mens
charitie
doth
not
runne
this
way
,
but
some
small
riuulet
,
or
as
it
were
some
litle
pipe
or
quill
;
and
when
this
is
giuen
to
those
who
are
in
apparent
miserie
,
as
the
aged
and
decerepit
,
the
lame
,
sicke
and
blinde
,
for
the
reliefe
of
their
present
necessitie
;
yet
can
I
in
no
wise
approue
it
,
if
after
this
maner
only
we
exercise
our
mercy
and
charitie
giuing
without
difference
to
all
that
come
to
the
dore
,
as
vnto
loose
and
idle
persons
,
who
are
strong
and
able
to
labor
,
&
common
beggers
and
vagabonds
,
who
liue
by
the
sweat
of
other
mens
browes
.
And
my
reasons
are
,
because
they
who
are
truly
poore
shall
by
these
meanes
be
neglected
,
whilest
these
lazie
drones
deuoure
that
which
of
right
belongeth
vnto
them
.
Secondly
,
those
who
are
bold
,
impudent
,
and
most
importunate
,
will
oftentimes
speed
better
then
those
who
are
modest
and
shamefast
.
Thirdly
,
our
almes
shall
by
this
meanes
be
distributed
without
equalitie
,
some
hauing
all
and
some
nothing
;
and
without
discretion
,
because
being
giuen
thus
at
random
,
they
cannot
be
fitted
to
the
quantitie
or
qualitie
of
their
wants
.
Fourthly
,
this
kinde
of
giuing
,
nourisheth
and
increaseth
the
number
of
vagrants
and
inordinate
persons
,
incouraging
and
heartning
them
to
continue
in
their
idle
,
lewd
,
and
wicked
courses
,
without
any
feare
of
God
or
subiection
vnto
men
.
Fiftly
,
the
allowance
of
this
custome
crosseth
Gods
ordinance
,
Sect.
3.
Almes
giuen
by
will
to
be
esteemed
according
to
the
qualitie
of
the
persons
who
giue
them
.
And
this
shall
suffice
to
haue
spoken
of
the
manner
.
The
next
point
to
be
considered
is
the
time
when
these
almes-deeds
are
to
bee
performed
;
And
that
is
in
the
whole
course
of
our
liues
,
when
we
haue
abilitie
,
and
finde
fit
oportunitie
of
doing
these
workes
of
mercy
.
But
of
this
I
haue
already
spoken
,
and
therfore
I
will
here
only
shew
,
what
I
thinke
concerning
those
almes-deeds
and
workes
of
mercy
,
which
are
not
done
in
our
life
time
,
but
by
our
last
will
and
testament
,
appointed
to
be
done
after
the
death
of
the
benefactor
.
The
which
actions
of
liberalitie
are
to
be
esteemed
and
censured
,
according
to
the
qualitie
and
condition
of
the
persons
by
whom
they
are
performed
;
for
either
out
of
loue
and
obedience
towards
God
,
and
christian
charitie
and
compassion
towards
men
,
they
are
done
by
such
as
haue
according
to
their
abilitie
been
exercised
in
these
pious
and
charitable
workes
in
their
whole
life
,
after
their
sound
conversion
vnto
God
;
or
out
of
selfe-loue
,
vaine-glory
or
seruile
feare
,
they
are
performed
by
such
as
haue
vtterly
neglected
these
workes
of
mercy
in
their
life
time
,
&
now
would
make
some
satisfaction
for
this
neglect
after
their
departure
.
For
the
former
we
are
to
iudge
that
it
is
a
good
conclusion
of
a
like
good
premises
,
and
a
manifest
signe
of
their
loue
towards
God
and
their
neighbours
,
when
as
they
are
not
content
to
doe
these
workes
of
mercy
in
their
life
time
,
but
also
take
care
that
they
may
be
continued
euen
after
their
death
;
and
not
only
relieue
the
poore
members
of
Christ
whilest
they
liued
with
them
,
but
also
bequeath
vnto
them
legacies
after
their
departure
,
and
account
them
among
their
children
and
heyres
,
by
leauing
vnto
them
a
portion
with
them
,
and
a
part
in
their
inheritance
in
lieu
of
thankfulnes
towards
their
Sauiour
,
who
hath
made
them
coheyres
with
himselfe
in
his
heauenly
kingdome
.
Neither
is
there
iust
exceptions
to
be
taken
,
if
these
workes
of
mercy
done
by
them
after
death
,
doe
exceede
in
number
and
quantitie
those
which
they
haue
done
in
their
life
time
,
seing
herein
they
deale
no
otherwise
with
the
poore
,
than
with
their
owne
children
and
dearest
friends
,
vpon
whom
they
bestow
more
by
Will
than
euer
before
they
had
from
them
.
And
it
is
iust
,
that
men
should
keepe
the
largest
portion
of
their
goods
while
they
liue
for
their
owne
maintenance
,
giuing
to
the
poore
what
they
may
conueniently
spare
from
this
vse
;
and
very
charitable
if
they
designe
a
great
part
of
their
estate
to
religious
and
pious
vses
,
when
as
themselues
shall
haue
no
further
vse
of
it
.
Sect.
4.
What
is
to
be
thought
of
those
that
wholy
deferre
giuing
almes
till
their
death
.
But
concerning
the
other
,
who
haue
vtterly
neglected
the
works
of
mercy
in
the
whole
course
of
their
liues
,
and
thinke
it
sufficient
if
they
appoint
somwhat
for
these
vses
after
their
death
;
there
is
not
the
like
iudgment
.
In
christian
policie
they
are
not
absolutely
to
be
condemned
,
least
hereby
they
should
take
occasion
to
neglect
the
workes
of
mercy
liuing
and
dying
;
no
nor
yet
in
christian
charitie
,
seeing
these
may
be
the
after-fruits
of
their
late
repentance
.
Besides
,
these
good
workes
are
assuredly
good
vnto
the
receiuers
;
and
in
respect
of
the
giuers
thus
much
may
be
said
,
that
they
do
much
better
than
those
who
doe
neglect
them
altogether
,
taking
no
care
that
any
good
should
be
done
either
in
their
liues
or
after
death
.
And
though
now
they
can
keepe
their
goods
no
longer
,
yet
being
to
part
with
them
of
necessitie
,
it
is
good
that
they
make
choice
freely
to
bestow
them
on
these
good
vses
;
wherein
they
are
much
to
bee
preferred
before
those
who
bestow
them
vpon
such
vses
,
as
are
either
euill
,
superfluous
,
superstitious
,
or
meere
worldly
and
carnall
.
Neither
may
they
iustly
be
taxed
for
doing
these
good
workes
now
,
but
their
long
delay
is
to
be
blamed
,
and
because
they
would
not
be
perswaded
to
do
them
sooner
.
Sect.
5.
Giuing
in
our
life
time
is
much
more
commendable
and
acceptable
.
Which
fault
that
we
may
auoyde
,
let
vs
consider
that
it
is
much
better
and
more
commendable
,
to
giue
liberally
to
these
good
vses
in
our
life
time
,
making
our
owne
hands
our
executors
,
and
our
eyes
our
ouer-seers
,
than
to
leaue
our
goods
to
these
vses
to
bee
disposed
of
at
the
discretion
of
others
.
According
to
that
Eccli
:
18.
22.
Let
nothing
hinder
thee
to
pay
thy
vow
in
due
time
,
and
deferre
not
vntill
death
to
be
iustified
.
When
thou
hast
enough
remember
the
time
of
hunger
,
and
when
thou
art
rich
thinke
vpon
pouertie
and
neede
.
Secondly
,
it
is
much
more
acceptable
to
God
,
as
being
a
more
infallible
signe
of
a
stronger
faith
and
more
firme
affiance
in
him
.
For
if
in
our
life
time
we
giue
our
goods
to
the
poore
because
God
requireth
it
,
we
therby
euidently
declare
that
we
rest
vpon
Gods
prouidence
and
promises
for
our
prouision
,
seing
we
dis-furnish
our selues
of
a
good
part
of
our
meanes
,
euen
whilest
we
haue
occasion
to
vse
them
.
Whereas
if
we
keepe
all
to
our selues
till
the
honre
of
death
,
we
may
be
well
suspected
of
diffidence
and
want
of
faith
,
which
is
the
cause
why
we
doe
not
trust
so
much
in
God
,
as
in
our
owne
prouision
and
store
which
we
haue
about
vs
.
So
also
it
is
an
euidence
of
greater
loue
and
obedience
,
if
at
Gods
commandement
,
and
for
his
sake
wee
can
willingly
part
with
our
goods
,
when
they
are
still
in
our
power
,
and
might
be
conuerted
to
our
owne
vse
;
than
if
we
bestow
them
to
such
vses
,
when
as
death
approaching
we
can
keepe
them
no
longer
.
For
it
is
a
small
matter
to
giue
vnto
God
that
,
which
though
we
would
neuer
so
fayne
we
cannot
carry
with
vs
,
and
it
is
next
to
neglecting
,
to
doe
so
late
.
For
what
great
thing
is
it
,
if
we
be
perswaded
to
put
off
our
clothes
,
when
as
we
are
ready
to
go
to
bed
,
to
giue
away
the
reliques
of
our
meate
in
the
Inne
,
when
we
are
ready
to
take
horse
,
and
to
set
forward
our
iourney
into
another
country
?
Yea
what
thanks
is
it
,
if
we
then
giue
away
our
apparell
,
when
we
haue
so
long
worne
it
,
that
it
will
hange
on
our
backes
no
longer
,
and
then
part
with
our
meate
,
when
whether
we
will
or
no
,
it
shall
be
taken
from
vs
;
especially
when
it
is
done
in
this
hope
,
that
our
rotten
raggs
shall
be
changed
into
robes
of
immortalitie
,
and
our
perishing
meate
shall
be
supplyed
with
the
bread
of
life
?
To
which
purpose
an
ancient
Father
saith
;
Alas
poore
wretch
,
Basil
.
in
Diuit
.
auaros
Serm.
2.
wilt
thou
then
be
liberall
and
kinde
vnto
men
,
when
as
thou
canst
no
longer
liue
among
them
?
shall
I
then
only
say
that
thou
art
louing
to
thy
brethren
,
when
as
I
shall
see
thee
a
dead
carcase
?
Thou
art
no
doubt
worthy
great
praise
of
thy
liberalitie
,
and
great
honour
and
grace
is
due
vnto
thee
,
when
lying
in
thy
graue
,
and
being
turned
vnto
dust
,
thou
shalt
appeare
munificent
and
bountifull
.
Sect.
5.
Giuing
in
our
life-time
most
seasonable
and
best
fitted
to
occasions
.
Thirdly
,
It
is
required
not
only
that
we
giue
,
but
also
that
we
giue
seasonably
,
and
that
is
when
we
see
our
neighbours
wants
,
and
haue
power
and
abilitie
to
helpe
and
relieue
them
;
for
as
in
sowing
our
seede
,
we
doe
not
thinke
it
enough
if
at
some
times
wee
be
ready
to
cast
it
into
the
ground
,
but
we
haue
also
speciall
respect
to
the
season
and
seede-time
;
so
is
it
in
sowing
the
seeds
our
almes
deeds
,
which
if
wee
sow
not
before
death
,
it
is
,
as
if
we
should
deferre
the
sowing
of
our
seede
,
till
the
very
time
when
we
should
reape
our
haruest
.
Now
are
we
sayling
towards
to
the
Holy
Land
,
and
these
works
of
mercy
,
like
a
good
gale
of
winde
,
driue
vs
forward
vnto
the
wished
hauen
;
now
are
we
to
dispatch
our
spirituall
market
,
wherein
God
offereth
vnto
vs
for
temporarie
trifles
euerlasting
treasures
;
now
is
the
time
of
our
christian
warfare
,
wherein
we
are
to
fight
against
the
deuill
,
the
world
,
and
our
owne
carnall
and
couetous
lusts
,
and
then
we
ouercome
the
world
and
our selues
,
when
we
are
wholy
taken
vp
with
the
workes
of
mercy
;
and
can
part
with
our
earthly
goods
,
in
loue
towards
God
,
and
compassion
towards
our
neighbours
.
But
if
we
deferre
them
till
after
death
,
and
will
giue
nothing
to
the
poore
till
all
must
be
taken
from
vs
;
it
is
like
a
faire
gale
of
winde
after
ship
wracke
,
as
if
we
should
set
out
our
wares
when
the
market
is
done
,
&
make
great
braggs
of
our
valour
,
when
the
fight
is
finished
and
we
put
to
flight
.
Besides
,
the
workes
of
mercy
are
best
done
when
they
are
fitted
to
the
occasions
and
wants
of
those
vnto
whom
they
are
performed
;
and
not
to
giue
vnto
them
when
their
necessitie
requireth
,
but
when
we
can
best
spare
our
goods
,
is
as
if
the
steward
should
giue
foode
to
the
familie
,
not
at
meale-times
,
or
when
they
are
most
hungry
,
but
when
as
himselfe
hath
nothing
else
to
doe
;
or
when
he
can
keepe
the
foode
in
his
store-house
no
longer
,
because
theeues
haue
digged
through
the
wall
,
and
are
now
ready
with
violence
to
take
it
away
from
him
.
Sect
6.
No
certaintie
of
doing
good
by
legacies
.
Fourthly
,
It
is
much
better
that
we
doe
our selues
the
workes
of
mercy
in
our
life
time
,
than
to
leaue
them
to
bee
done
by
others
after
our
deaths
(
not
onely
because
the
seed-time
being
much
more
seasonable
,
we
may
assuredly
expect
a
much
more
fruitfull
haruest
,
but
also
)
because
if
we
doe
not
take
the
time
present
,
and
relieue
our
poore
brethren
whilest
it
is
in
the
power
of
our
hands
to
doe
it
,
we
can
haue
no
certaintie
that
they
will
euer
be
done
by
vs
at
all
.
For
either
we
may
be
stripped
of
all
our
goods
before
our
death
,
and
so
haue
nothing
to
bequeath
to
these
vses
,
or
death
may
take
vs
suddenly
away
,
and
giue
vs
no
time
to
dispose
of
our
goods
;
or
our
sicknes
may
be
of
such
a
nature
,
that
it
will
depriue
vs
of
the
vse
of
our
memory
and
vnderstanding
;
or
else
if
all
things
be
left
in
good
order
by
our
Will
,
yet
may
this
our
last
Testament
be
concealed
and
With-hold
not
good
from
them
to
whom
it
is
due
,
when
it
is
in
the
power
of
thy
hand
to
doe
it
:
and
the
Apostles
exhortation
,
whilest
we
haue
opportunitie
,
let
vs
do
good
vnto
all
men
.
And
let
vs
remember
that
death
will
not
be
long
in
comming
,
and
that
the
couenant
of
the
graue
is
not
shewed
vnto
vs
,
and
so
doe
good
before
we
dye
,
and
according
to
our
abilitie
stretch
out
our
hands
to
giue
vnto
him
.
Let
vs
not
defraud
our selues
of
the
good
day
,
nor
let
the
part
of
a
good
desire
ouerpasse
vs
;
because
we
shall
leaue
our
trauels
vnto
another
,
and
our
labours
to
be
deuided
by
lot
.
as
the
sonne
of
Syrach
perswadeth
.
Chap.
14.
12.
13.
14.
15.
Sect
7.
Giuing
almes
in
our
life-time
most
sutable
&
comely
for
a
Christian
.
Fiftly
,
it
is
most
comely
and
sutable
that
a
charitable
life
should
goe
before
a
charitable
death
,
and
it
well
beseemeth
a
Christian
so
to
liue
continually
as
he
meaneth
to
dye
.
For
who
can
expect
a
pleasant
epilogue
,
after
a
direfull
tragedie
?
or
that
he
should
be
pittifull
,
compassionate
and
liberall
in
the
end
,
who
in
all
his
former
course
hath
beene
cruell
,
hard-hearted
and
niggardly
?
or
that
God
will
honour
him
with
a
close
of
bountie
and
blessednes
,
who
hath
all
his
whole
life
dishonored
God
&
wronged
his
poore
Saints
with
his
extreame
miserablenesse
and
gripplenes
?
or
how
shall
a
man
take
his
words
spoken
in
extremitie
of
sicknes
,
I
giue
and
bequeath
pounds
and
hundreds
to
these
and
these
good
vses
,
who
would
not
in
his
whole
life
part
with
a
few
pence
to
releeue
the
poores
necessitie
and
preserue
them
from
staruing
?
who
seeing
such
dissonancie
and
disagreement
betweene
his
present
words
and
former
practise
,
would
not
thinke
that
he
raued
and
talked
idly
,
rather
then
out
of
a
setled
iudgement
and
good
deliberation
?
Againe
,
it
better
futeth
with
the
nature
of
these
good
workes
to
be
done
by
our selues
in
our
life-time
,
then
to
be
left
vnto
the
discretion
of
other
to
bee
done
by
them
after
our
death
;
in
which
respect
our
Sauiour
calleth
our
good
workes
by
the
name
of
lights
,
to
imply
vnto
vs
,
that
wee
must
see
them
goe
before
vs
,
and
not
suffer
them
by
others
to
be
held
behinde
our
backes
.
Sect.
8.
Almesdeeds
to
bee
suspected
when
they
are
onely
done
after
death
Lastly
,
howsoeuer
,
we
are
to
iudge
charitably
of
such
actions
,
when
we
see
them
done
,
because
wee
discerne
onely
the
outward
worke
,
but
cannot
search
the
heart
and
secret
thoughts
;
yet
when
as
we
see
all
on
a
sudden
crueltie
turned
into
mercie
,
and
miserly
hardnesse
into
profuse
bountie
;
the
hands
wide
opened
towards
the
approch
of
death
for
the
releefe
of
the
poore
,
which
haue
beene
close
shut
in
the
whole
life
;
and
the
workes
of
mercy
practised
,
which
alwaies
before
haue
been
vtterly
neglected
;
there
is
great
cause
of
iealousie
and
doubting
,
that
these
actions
proceede
not
from
those
right
and
religious
causes
which
set
the
true
Christian
a
worke
to
doe
the
like
things
,
but
rather
from
sinister
,
worldly
and
carnall
respects
,
which
haue
ouerswayed
and
ruled
them
in
the
whole
course
of
their
liues
.
Not
from
the
loue
of
God
,
Christian
obedience
,
charity
and
mercy
towards
the
poore
;
for
if
these
graces
had
residence
in
their
hearts
,
they
would
haue
produced
the
like
effects
in
their
health
and
strength
;
but
rather
from
selfe
loue
,
which
is
alwayes
accompanied
with
carnall
feare
and
vaine
glory
;
whereby
they
are
made
willing
to
imploy
their
goods
to
these
pious
and
charitable
vses
,
when
as
they
see
they
can
keepe
them
no
longer
,
either
to
eternize
their
names
in
this
world
by
these
long
lasting
monuments
,
or
to
escape
the
better
before
Gods
iudgement
seat
,
where
now
they
must
giue
vp
the
account
of
their
stewardship
,
and
to
be
freed
from
that
fearefull
condemnation
in
the
world
to
come
.
From
which
iealousie
and
suspicion
there
is
no
means
to
be
freed
,
vnlesse
these
workes
of
mercy
thus
performed
do
apparantly
proceede
from
serious
and
sound
repentance
,
and
a
liuely
faith
in
Christ
;
which
are
seldome
granted
to
any
in
their
death-bed
,
who
haue
neglected
and
contemned
them
,
through
the
whole
course
of
their
liues
.
CHAP.
14.
Of
the
properties
of
the
Christians
almes
,
wherein
they
differ
from
those
which
are
done
by
worldlings
;
And
of
the
diuers
sorts
and
kindes
of
them
.
Sect.
1.
That
there
are
many
&
great
differences
betweene
the
almes
of
Christians
and
of
worldlings
.
And
first
in
the
causes
mouing
them
.
THe
next
point
which
I
propounded
in
this
duty
of
almesdeedes
was
their
properties
,
whereby
the
pious
and
charitable
almes
of
Christians
,
which
are
the
vndoubted
signes
of
a
godly
and
blessed
man
,
may
bee
discerned
,
from
those
counterfet
almes
which
are
done
by
hypocrites
and
worldlings
;
the
which
are
great
and
manifold
.
For
first
they
differ
in
the
causes
and
fountaines
from
which
they
arise
and
spring
;
For
the
almes
of
Christians
are
the
fruites
of
a
liuely
and
and
iustifying
faith
,
and
are
done
out
of
vnfained
loue
and
obedience
towards
God
:
and
therefore
is
a
Christian
mercifull
vnto
others
,
because
he
is
assured
of
Gods
mercie
to
himselfe
;
therefore
doth
he
giue
small
things
to
men
,
because
he
hath
receiued
great
things
from
God
;
and
for
this
cause
is
he
liberall
to
those
that
neede
his
helpe
,
not
because
they
haue
deserued
it
,
but
because
God
hath
commanded
it
.
So
also
his
almes
spring
from
Christian
charity
,
mercy
and
compassion
towards
the
poore
,
because
hee
is
a
member
of
Christ
,
and
of
the
houshold
of
faith
,
or
at
least
a
creature
of
God
and
of
the
same
flesh
.
But
the
worldlings
alms
arise
from
selfe-loue
,
wherby
in
his
almes
he
aimeth
at
some
temporarie
and
earthly
good
to
be
deriued
by
them
vnto
himselfe
,
out
of
pride
and
vaine-glory
,
that
hee
may
bee
praised
Secondly
,
the
Christian
sheweth
mercy
,
being
enclined
thereunto
by
the
motion
of
Gods
spirit
,
and
the
inward
fountaine
of
goodnesse
,
which
is
thereby
wrought
in
him
,
which
make
him
when
hee
wanteth
occasions
of
doing
good
,
to
enquire
and
seeke
after
them
:
but
the
worldlings
mercie
is
the
meere
worke
of
nature
,
and
is
mooued
and
excited
onely
by
the
presence
of
some
miserable
obiect
,
which
stirreth
vp
in
him
the
naturall
passion
of
pitty
for
the
present
:
but
no
sooner
is
the
obiect
remooued
out
of
sight
,
but
his
mercie
and
compassion
presently
ceaseth
.
Sect.
2.
That
they
differ
in
their
ends
.
Thirdly
,
they
differ
in
their
ends
;
for
the
main
end
at
which
the
Christian
aimeth
in
his
almes
,
is
,
that
God
by
them
may
be
glorified
;
and
the
subordinate
ends
are
the
good
of
his
neighbours
,
the
adorning
of
his
profession
with
these
workes
of
mercie
,
the
edification
of
others
by
his
Christian
example
,
his
owne
present
good
in
the
assurance
of
Gods
fauour
,
and
his
future
glorie
in
the
life
to
come
.
But
the
hypocrite
aimeth
cheifely
at
his
owne
glorie
and
good
,
either
for
the
obtaining
of
some
worldly
benefits
,
or
the
auoiding
of
some
temporall
or
euerlasting
punishment
;
or
finally
,
that
hee
may
satisfie
Gods
iustice
for
his
sinnes
,
make
him
beholding
vnto
him
,
and
merit
at
his
hands
euerlasting
happinesse
.
Sect.
3.
That
they
differ
in
the
matter
.
And
first
,
in
respect
of
propriety
.
Fourthly
,
they
differ
in
the
matter
of
their
almes
,
first
in
respect
of
propriety
;
for
the
Christian
is
liberall
in
giuing
out
of
his
owne
store
wherewith
God
hath
blessed
him
,
and
which
he
hath
gotten
by
his
honest
labours
in
his
lawfull
calling
:
but
the
worldling
giueth
out
of
that
which
is
other
mens
,
and
hauing
raked
much
together
by
oppression
,
extortion
,
deceit
,
vsury
,
simonie
and
such
like
vnlawfull
meanes
,
he
is
content
to
giue
out
of
it
some
penny-almes
,
to
make
some
satisfaction
for
his
sinnes
,
and
to
stop
the
crie
of
his
conscience
,
that
he
may
more
securely
sleepe
in
his
wicked
courses
,
and
so
more
quietly
goe
into
hell
.
Sect.
4.
They
differ
in
the
obiect
and
extent
.
Fiftly
,
they
differ
in
the
obiect
or
extent
,
for
the
Christians
mercy
extendeth
to
all
that
stand
in
neede
,
euen
to
Infidells
because
they
are
Gods
creatures
;
to
their
enemies
,
because
they
looke
not
to
their
deserts
but
to
Gods
commandement
;
but
especially
it
is
exercised
in
releiuing
poore
Christians
,
because
they
are
the
children
of
God
and
members
of
Christ
.
And
though
they
bee
ready
to
doe
good
vnto
all
,
yet
chiefly
to
those
who
are
of
the
houshold
of
faith
:
though
their
goodnesse
like
their
heauenly
Fathers
reacheth
to
the
good
and
bad
,
yet
especially
it
extendeth
Sect.
5.
They
differ
in
their
manner
of
giuing
,
1.
in
respect
of
simplicitie
Sixtly
,
they
differ
in
their
minde
and
manner
of
giuing
;
For
1.
the
Christian
giueth
with
a
plaine
,
simple
and
honest
heart
according
to
that
Rom.
12.
8.
He
that
giueth
let
him
doe
it
with
simplicitie
.
Not
intending
by
his
almes
his
owne
praise
and
profit
,
or
yet
to
please
men
,
but
only
to
obey
and
please
God
;
which
our
Sauiour
expresseth
to
be
such
a
simple
kinde
of
giuing
,
wherein
the
left
hand
knoweth
not
what
the
right
hand
doth
.
Wherby
is
meant
that
hee
doth
not
make
shew
of
his
almes
vnto
those
who
are
next
vnto
him
.
No
nor
often
presenteth
them
to
the
view
of
his
owne
conscience
;
least
his
minde
should
bee
too
much
exalted
in
the
remembrance
of
them
.
Not
that
it
is
vnlawfull
to
giue
almes
before
others
,
for
elsewhere
he
commandeth
vs
,
that
our
light
of
a
should
shine
before
men
,
that
they
seeing
our
good
workes
may
glorifie
our
father
which
is
in
heauen
;
but
his
meaning
is
,
that
wee
should
not
doe
them
to
this
end
to
be
seene
of
men
,
that
so
we
may
haue
the
praise
our selues
,
and
rob
God
of
his
glory
.
For
our
Sauiour
like
a
good
Phisition
that
there
are
some
which
giue
vnto
the
poore
a
little
that
they
may
receiue
much
,
and
vnder
the
pretence
of
giuing
almes
,
do
seeke
to
inrich
themselues
,
which
rather
is
to
be
called
hunting
,
birding
,
and
fishing
then
almes
giuing
;
for
so
birds
and
fishes
are
catcht
when
by
the
small
baite
they
are
allured
to
swallow
the
sharpe
booke
.
But
this
hope
L●ctan
.
instit.
6.
cap.
12.
of
retribution
(
as
saith
another
)
should
be
far
from
them
who
doe
these
workes
of
mercie
;
for
if
profit
bee
expected
it
is
not
humanitie
,
but
putting
out
of
a
benefit
to
vsurie
.
Neither
is
it
an
act
of
mercy
but
of
selfe
loue
,
which
maketh
them
giue
to
the
poore
,
that
out
of
their
liberalitie
they
may
raise
aduantage
vnto
themselues
,
by
binding
them
vnto
perpetuall
vassallage
with
the
bondes
of
their
benefits
,
and
making
them
to
earne
it
double
at
their
hands
by
their
painefull
labour
.
But
this
is
to
giue
meat
to
the
poore
as
they
giue
prouender
to
their
horses
,
not
out
of
any
humanitie
and
loue
vnto
them
,
but
out
of
selfe
loue
,
that
they
may
hereby
be
strengthened
and
incouraged
to
doe
them
better
seruice
;
or
as
the
Husbandman
giueth
foode
to
his
sheepe
,
feeding
them
onely
to
this
end
,
that
hee
afterwardes
may
bee
fed
of
them
.
Sect.
6.
2.
In
respect
of
humilitie
.
Secondly
,
the
Christian
doth
these
workes
of
mercie
with
great
humilitie
,
remembring
that
whatsoeuer
he
giueth
to
the
poore
for
Gods
sake
,
he
hath
first
receiued
it
from
God
with
all
other
blessings
which
hee
enioyeth
;
In
which
respect
when
he
doth
the
most
,
hee
acknowledgeth
that
he
doth
farre
lesse
then
his
dutie
,
and
that
with
much
infirmitie
and
weakenesse
;
and
therefore
in
this
regard
he
humbly
confesseth
that
his
almes
are
sufficiently
rewarded
if
they
bee
gratiously
pardoned
;
the
which
,
as
it
maketh
him
to
carry
himselfe
humbly
before
God
,
so
also
meekly
and
gently
towards
the
poore
.
But
the
wordling
when
he
doth
these
workes
of
mercie
,
is
puffed
vp
with
pride
,
thinking
that
thereby
hee
satisfieth
for
his
sinnes
,
meriteth
heauen
,
and
maketh
God
beholding
vnto
him
forsooth
,
by
giuing
him
a
feather
of
his
owne
foule
,
and
an
handfull
of
corne
of
his
owne
haruest
.
And
as
he
is
proud
towards
God
,
so
arrogant
,
superstitious
and
insolent
towards
his
poore
neighbour
,
the
which
hee
sheweth
in
his
loftie
and
ouertopping
lookes
,
his
insulting
speaches
,
and
seuere
examinations
;
which
so
leaueneth
and
sowreth
his
gifts
,
that
oftentimes
they
are
more
distastfull
to
the
receiuer
,
then
wronges
and
iniuries
,
if
at
least
they
be
sweetned
with
outward
complements
and
shewes
of
humanitie
.
Sect.
7.
3.
In
respect
of
cheerefull
giuing
.
Thirdly
,
The
Christian
is
willing
and
cheerefull
in
doing
these
workes
of
mercy
,
because
hee
knoweth
that
his
heauenly
Father
doth
loue
a
Cor
&
non
substantiam
Deus
pensat
,
n●c
perpen●it
qu●d
in
eius
sacrifici●
,
sed
ex
quanto
preferatur
.
Gregor.
1.
Tim.
6.
8.
chearefull
giuer
,
and
looketh
more
to
the
heart
of
him
that
giueth
,
then
to
the
quantitie
of
his
gift
,
and
that
it
is
not
inough
for
vs
to
doe
good
,
and
to
be
rich
in
good
workes
,
vnlesse
we
be
also
readie
to
distribute
and
willing
to
communicate
,
as
it
is
1.
Tim.
6.
●8
.
Besides
his
outward
workes
of
mercie
proceed
from
an
inward
habite
,
and
therfore
it
is
no
more
painefull
or
greiuous
vnto
him
to
doe
them
,
then
for
the
eye
to
see
or
the
eare
to
heare
;
yea
rather
they
are
the
delight
of
his
soule
,
and
his
meate
and
drinke
to
doe
the
will
of
his
Father
.
And
this
cheerefulnesse
of
his
heart
he
sheweth
(
as
hath
beene
said
)
in
the
pleasantnesse
of
his
countenance
,
in
his
sweete
and
comfortable
wordes
,
and
in
the
action
it selfe
,
by
his
readie
and
speedy
giuing
.
For
his
workes
of
mercie
are
not
drawne
out
of
him
through
the
importunity
of
suters
,
but
are
kindly
sent
out
of
his
hart
,
and
(
like
waters
out
of
the
spring
)
doe
readily
flow
from
the
inward
fountaine
of
his
bountie
&
benignitie
.
Neither
is
he
apt
to
make
delaies
,
because
they
so
afflict
oftentimes
the
heart
of
the
poore
suter
,
that
hee
preferreth
a
quicke
deniall
before
a
slow
grant
;
but
he
gladly
layeth
hold
vpon
the
occasion
when
it
is
first
offred
;
and
doubleth
the
gift
by
his
speedie
giuing
.
But
the
worldling
doth
his
workes
of
mercy
grudgingly
and
churlishly
,
&
dum
manu
dat
,
vultu
negat
,
whilst
his
hand
giueth
,
his
looke
denyeth
:
and
proudly
insulteth
ouer
the
poore
in
their
miseries
,
by
his
rough
speaches
,
bitter
taunts
,
and
harsh
expostulations
,
turning
his
bread
that
hee
giueth
into
stones
and
grauell
;
so
that
hee
doth
not
so
much
comfort
the
poore
man
by
his
gifts
,
as
hee
doth
vexe
and
afflict
his
soule
with
his
manner
of
giuing
;
causing
him
in
his
heart
to
preferre
a
curteous
refusall
,
before
a
grant
that
is
so
sowre
and
churlish
.
And
as
he
giueth
harshly
,
so
hardly
and
slowly
,
putting
of
and
euen
tyring
the
poore
Suter
with
many
delayes
and
denialls
.
And
when
he
giueth
,
it
is
rather
because
hee
is
impatient
of
importunitie
,
like
the
vnrighteous
iudge
spoken
of
in
the
Gospell
,
then
pittifull
and
compassionate
Sect.
8.
They
differ
in
time
.
Lastly
they
differ
in
time
,
for
the
Christian
exerciseth
himselfe
in
the
workes
of
mercy
in
the
whole
course
of
his
life
,
and
giueth
his
goods
to
the
poore
whilest
he
might
inioy
them
himselfe
:
But
the
worldling
is
onely
liberall
at
the
approach
of
death
,
and
then
alone
he
is
content
to
imploy
them
to
these
vses
,
whenas
he
seeth
he
can
keepe
them
no
longer
.
And
that
not
out
of
any
loue
towards
God
or
his
neighbours
,
but
out
of
feare
of
approaching
iudgement
,
and
that
dreadfull
account
which
he
must
presently
make
before
a
iust
and
terrible
iudge
;
or
out
of
selfe
loue
either
that
he
may
gaine
the
vaine
glory
of
the
world
,
or
that
he
may
satisfie
for
his
sinnes
,
and
so
escape
eternall
condemnation
.
In
which
respect
hee
giueth
to
the
poore
,
and
casteth
his
bread
vpon
the
face
of
the
waters
,
as
the
Merchant
casts
his
goods
into
the
sea
in
the
time
of
a
storme
,
to
preserue
the
ship
from
sinking
,
and
himselfe
from
drowning
.
For
were
he
not
in
danger
to
make
shipwracke
of
his
soule
,
and
of
sinking
into
the
gulfe
of
hell
,
and
condemnation
,
he
would
be
no
more
liberall
at
his
death
,
then
he
hath
alwaies
been
in
the
whole
course
of
his
life
.
Sect.
●
.
The
conclusion
.
And
thus
haue
I
shewed
the
great
and
manifold
differences
betweene
the
almes
and
workes
of
mercy
,
which
are
done
by
true
Christians
,
and
those
which
are
performed
by
worldlings
and
hypocrites
.
Now
what
remaineth
but
to
perswade
all
those
who
feare
God
,
and
haue
any
care
of
their
owne
soules
,
that
they
content
not
themselues
with
that
false
counterfet
,
and
shadow
of
mercy
,
but
that
they
labour
after
that
which
is
true
and
substantiall
.
For
as
our
Sauiour
sayd
of
the
righteousnesse
of
the
Scribes
and
Pharisies
,
so
may
I
say
in
this
case
:
Except
your
mercie
exceede
the
mercy
of
worldlings
and
hypocrites
,
yee
shall
in
no
case
enter
into
the
Kingdome
of
heauen
.
Sect.
10.
Of
forgiuing
debts
.
The
last
thing
to
bee
considered
is
the
diuers
kinds
of
alms
,
the
which
are
principally
3.
giuing
,
forgiuing
,
and
free-lending
;
For
not
onely
do
we
releeue
the
poore
when
we
giue
vnto
them
,
but
also
when
wee
ease
them
of
the
burthen
of
debt
wherewith
they
are
oppressed
.
To
which
dutie
wee
are
bound
,
when
wee
see
our
neighbour
decayed
in
his
estate
,
and
not
able
to
pay
what
hee
hath
borrowed
;
for
when
by
the
hand
of
God
he
is
cast
downe
,
wee
are
not
with
the
waight
of
our
hand
to
keepe
him
downe
,
but
by
the
lightning
of
his
loade
,
wee
must
helpe
him
to
rise
againe
:
which
mercie
,
if
wee
ordinarily
shew
to
a
bruite
beast
,
when
wee
see
him
lying
vnder
his
burthen
,
how
much
more
should
wee
exercise
it
towards
those
who
are
of
the
same
flesh
,
children
of
the
same
father
,
and
members
of
the
same
bodie
?
And
this
is
commanded
Exod.
22.
26.
If
thou
at
all
take
thy
neighbors
raiment
to
pledge
,
thou
shalt
deliuer
it
vnto
him
by
then
the
Sunne
goeth
downe
.
27.
For
that
is
his
couering
onely
,
it
is
his
raiment
for
his
skinne
:
wherein
shall
he
sleepe
?
And
it
shall
come
to
passe
,
when
he
crieth
vnto
me
,
that
I
will
heare
him
,
for
I
am
gracious
.
The
which
dutie
good
Nehemiah
Restore
I
pray
you
to
them
,
euen
this
day
,
their
lands
,
their
vineyards
,
their
oliue-yards
,
and
their
houses
,
also
the
hundreth
part
of
the
money
,
and
of
the
corne
,
and
of
the
wine
,
and
the
oile
,
that
ye
exact
of
them
.
The
which
our
Sauiour
also
requireth
,
when
as
hee
biddeth
vs
to
lend
,
looking
for
nothing
againe
,
in
case
our
brother
bee
not
able
to
pay
.
And
this
is
a
part
of
that
fast
which
God
so
much
esteemeth
.
Esay
58.
6.
Is
not
this
(
saith
he
)
the
fast
that
I
haue
chosen
,
to
loose
the
bands
of
wickednesse
,
and
to
vndoe
the
heauie
burthens
,
and
to
let
the
oppressed
goe
free
,
and
that
ye
breake
euerie
yoke
?
And
in
this
regard
euery
yeere
should
be
the
Christians
Iubile
,
wherin
all
debts
are
to
bee
remitted
to
the
poore
,
who
haue
not
wherewith
to
mak
payment
,
which
if
we
performe
not
,
but
cruelly
catch
our
brethren
by
their
throats
,
and
cast
them
into
prison
,
to
take
our
penny-worths
(
as
they
say
)
on
their
bones
,
and
to
make
dice
of
them
;
then
surely
,
we
may
iustly
expect
that
our
Lord
and
Master
,
to
whom
wee
owe
so
much
,
will
take
the
same
course
with
vs
,
exacting
his
debt
to
the
vttermost
farthing
,
and
Sect.
11.
Of
freelending
Finally
we
releiue
the
poore
by
free
lending
.
For
as
when
their
necessitie
is
generall
,
and
their
pouerty
so
great
,
that
their
estate
in
it selfe
is
vnrecouerable
,
we
must
giue
freely
without
expecting
any
returne
;
so
when
it
onely
pincheth
them
for
the
time
present
,
and
they
are
brought
,
in
respect
of
their
estate
,
but
vpon
their
knees
,
so
that
if
we
afford
them
our
helping
hand
,
they
will
be
able
in
the
strength
of
their
owne
state
to
rise
of
themselues
,
and
by
hauing
the
onely
vse
of
our
goods
for
a
while
,
will
sufficiently
repaire
their
ruines
,
we
are
then
bound
to
lend
vnto
them
.
According
to
that
Deut.
15.
8.
Thou
shalt
open
thine
hand
wide
to
thy
poore
brother
,
and
shalt
surely
lend
him
sufficient
for
his
neede
in
that
which
he
wanteth
.
So
our
sauiour
Christ
commandeth
vs
,
to
giue
vnto
him
that
asketh
,
and
from
him
that
would
borrow
of
vs
that
we
doe
not
turne
away
.
Math.
5.
42.
The
A
good
man
sheweth
fauour
and
lendeth
;
and
though
the
poore
CHAP.
15.
That
Almesdeedes
are
an
act
of
righteousnesse
,
so
that
they
bee
not
left
arbitrary
,
but
we
in
conscience
are
bound
to
doe
them
.
Sect.
1.
Of
the
meaning
of
the
word
righteousnesse
.
AND
thus
hauing
shewed
what
almesdeeds
are
,
and
how
this
dutie
is
to
be
performed
;
it
now
followeth
,
that
I
come
to
speake
of
the
second
part
of
the
text
,
wherein
are
contained
many
effectuall
and
strong
arguments
,
to
mooue
euery
Christian
to
the
diligent
and
frequent
doing
of
them
.
His
righteousnesse
endureth
for
euer
,
his
horne
shall
be
exalted
with
honour
.
In
which
words
there
are
expressed
two
maine
reasons
to
perswade
vs
to
this
dutie
,
the
first
is
the
lasting
benefit
of
their
workes
of
mercie
vnto
themselues
;
the
other
the
establishment
of
their
estate
with
honor
and
glory
before
God
,
men
and
the
holy
Angels
,
in
this
life
and
the
life
to
come
.
The
which
principall
arguments
are
like
the
roote
and
bodie
of
a
goodly
tree
,
from
which
spring
many
boughes
and
branches
,
or
like
the
prime
ancestours
of
the
stocke
ond
kindred
,
from
whom
doe
issue
a
numerous
posterity
.
Which
that
we
may
the
more
plainely
conceiue
,
let
vs
breifely
examine
the
meaning
of
the
words
.
And
first
,
by
righteousnes
,
we
are
to
vnderstand
,
not
generally
all
righteousnesse
which
consisteth
in
our
whole
conformity
to
the
Law
,
nor
that
whole
part
of
Legall
righteousnesse
which
consisteth
in
obedience
to
the
second
table
;
but
certaine
speciall
fruites
of
this
righteousnesse
,
in
the
works
of
mercy
toward
the
poore
,
by
a
Synecdoche
of
the
generall
for
the
speciall
:
or
,
if
you
will
,
almesdeedes
themselues
,
which
(
as
I
haue
shewed
)
are
by
the
Hebrewes
called
by
the
name
of
righteousnesse
,
and
sometime
Take
heede
that
yee
doe
not
your
righteousnesse
before
men
,
to
bee
seene
of
them
.
And
so
the
olde
interpreter
hath
rendred
it
,
righteousnesse
,
because
righteousnesse
in
the
Hebrew
phrase
signifieth
beneficence
and
almesdeeds
;
euen
as
contrariwise
the
70.
Interpreters
haue
rendred
the
Hebrew
word
Tsedakah
signifying
righteousnes
,
His
righteousnesse
remaineth
for
euer
;
what
righteousnes
?
surely
that
which
he
had
named
in
the
words
immediately
going
before
,
consisting
in
beneficence
and
giuing
to
the
poore
.
And
as
the
Psalmist
here
speaketh
of
the
dispersing
and
sowing
of
the
workes
of
beneficence
and
almes-deeds
;
so
the
Wise-man
signifieth
the
selfe-same
duty
by
the
phrase
of
sowing
the
seede
of
righteousnes
,
Pro.
11.
18.
To
him
that
soweth
righteousnes
shall
be
a
sure
reward
.
Sect.
2.
That
almes
deeds
are
absolutely
required
,
proued
by
many
testimonies
.
Now
whereas
almes-deeds
are
called
by
the
name
of
righteousnes
,
from
hence
we
may
gather
a
strong
argument
to
perswade
euery
Christian
to
the
doing
of
them
.
For
they
are
not
only
workes
of
mercy
,
but
also
fruits
of
righteousnes
,
and
therefore
are
not
left
as
things
arbitrary
and
indifferent
at
our
owne
choice
,
to
doe
or
leaue
them
vndone
,
as
we
thinke
good
;
but
are
absolutely
required
and
straightly
injoyned
in
the
law
of
God
,
which
is
the
rule
of
righteousnesse
,
and
with
great
earnestnesse
pressed
and
vrged
in
the
Gospell
,
as
the
fruits
of
our
faith
,
and
testimonies
of
our
loue
towards
God
and
our
neighbours
.
The
which
will
more
plainly
appeare
,
if
we
consider
,
both
some
testimonies
of
scriptures
,
&
some
effectuall
reasons
grounded
vpon
them
.
So
Deut.
15.
11.
The
poore
shall
neuer
cease
out
of
the
land
,
therefore
I
command
thee
saying
,
thou
shalt
open
thine
hand
wide
vnto
thy
brother
,
to
thy
poore
and
to
thy
needy
in
thy
land
.
and
Esa.
58.
7.
The
Lord
deale
our
bread
to
the
hungry
,
and
to
bring
the
poore
that
are
cast
out
into
our
houses
;
when
we
see
the
naked
that
we
couer
them
,
and
that
we
hide
not
our selues
from
our
owne
flesh
.
And
these
are
the
fruits
of
the
iust
man
,
who
shall
liue
in
his
righteousnes
,
if
he
hath
giuen
his
bread
to
the
hungry
,
and
hath
couered
the
naked
with
a
garment
.
Ezech.
18.
7.
Thus
in
the
New
Testament
Iohn
the
hath
two
coates
,
should
impart
to
him
that
hath
none
,
and
that
hee
who
hath
meat
should
do
likewise
,
Lu:
3.
11.
that
is
,
that
Giue
to
him
that
asketh
thee
,
and
from
him
that
would
borrow
of
thee
,
turne
thou
not
away
.
and
Luk.
11.
41.
Giue
almes
of
such
things
as
you
haue
.
Yea
Sect.
3.
That
our
riches
are
not
our
own
but
Gods
talents
committed
vnto
vs
as
his
stewards
.
All
which
testimonies
clearely
proue
that
we
are
bound
by
Gods
commandement
to
giue
almes
;
and
therefore
it
is
not
left
at
our
owne
choice
,
but
to
be
performed
,
not
only
as
an
act
of
mercy
,
but
also
of
righteousnesse
,
as
it
may
more
plainly
appeare
by
these
reasons
.
First
,
because
our
riches
are
not
absolutely
our
owne
but
Gods
talents
,
which
he
hath
committed
vnto
vs
not
to
mis-spend
them
in
the
satisfying
of
our
worldly
and
carnall
lusts
,
but
to
imploy
them
to
the
best
aduantage
,
for
the
honour
of
our
master
and
the
good
of
our
fellow-seruants
.
Now
God
is
honoured
when
as
we
bestow
the
wealth
which
he
hath
committed
vnto
vs
according
to
his
appointment
and
commandement
;
and
when
as
by
them
(
as
much
as
in
vs
lyeth
)
wee
aduance
the
meanes
of
his
worship
and
seruice
,
whereof
one
principall
part
is
the
relieuing
of
the
poore
,
for
these
as
the
Apostle
telleth
vs
,
are
such
christian
sacrifices
,
wherewith
he
is
well
pleased
.
And
finally
,
Sect.
4.
That
they
who
will
not
releiue
the
poore
are
guilty
of
theft
sacriledge
and
murther
.
Finally
,
they
greiuously
offend
his
diuine
maiestie
by
committing
those
three
fearefull
&
haynous
sins
of
theft
,
sacriledge
and
murther
.
For
they
play
the
theeues
,
who
hauing
receiued
much
riches
from
God
to
this
end
,
that
they
should
communicate
them
for
the
reliefe
of
others
,
do
appropriate
them
to
their
own
vse
.
For
as
the
steward
of
a
Noble-mans
house
receiuing
great
summes
yearely
of
his
Lord
to
this
end
,
that
he
should
disburse
and
lay
it
out
for
the
keeping
of
his
house
and
maintenance
of
his
familie
;
should
therewith
buy
and
purchase
lands
for
himselfe
,
or
prodigally
mis-spend
them
in
banquetting
and
belly-cheare
,
gaming
and
reuelling
,
gorgeous
apparell
or
sumptuous
furniture
,
and
in
the
meane
time
suffer
his
fellow-seruants
to
starue
and
perish
for
want
of
foode
and
apparell
:
or
as
the
Kings
Almner
should
thus
mispend
the
money
and
treasure
entrusted
vnto
him
for
the
vse
of
the
poore
,
they
would
be
counted
no
better
than
theeues
amongst
men
:
so
if
they
who
being
placed
in
these
offices
by
God
doe
mispend
his
rich
talents
after
the
same
maner
,
they
shall
one
day
be
arraigned
as
notorious
theeues
before
his
iudgement
seate
,
and
receiue
the
sentence
of
condemnation
,
for
robbing
both
their
maister
and
their
fellow-seruants
.
Yea
they
commit
not
only
theft
but
also
sacriledge
;
for
that
which
we
are
commanded
to
giue
vnto
the
poore
is
consecrated
to
Gods
seruice
,
and
is
in
some
sort
a
part
of
that
portion
which
belongeth
vnto
him
,
whereof
it
is
that
almes-deeds
are
called
by
the
name
of
sacrifices
which
were
alone
to
be
offred
vnto
God
;
and
therefore
seeing
the
Lord
hath
allotted
this
part
of
his
portion
for
the
vse
of
the
poore
,
it
is
not
only
theft
against
them
,
but
sacriledge
against
God
himselfe
to
rob
and
spoyle
them
of
it
.
Finally
,
if
detayning
from
the
poore
that
due
releife
which
belongeth
vnto
them
,
they
suffer
them
to
perish
in
their
wants
,
they
do
stand
guilty
before
God
,
not
only
of
theft
and
sacriledge
,
but
also
of
the
sinne
of
murther
,
because
they
depriue
them
of
the
meanes
whereby
their
liues
might
haue
beene
preserued
,
according
to
that
,
Eccli
:
34.
21.
The
bread
of
the
needie
is
their
life
,
he
that
defraudeth
him
thereof
is
a
man
of
blood
.
For
whereas
in
the
sixt
commandement
God
forbiddeth
murther
,
he
forbiddeth
also
the
neglect
of
the
meanes
whereby
the
life
of
our
neighbour
might
bee
preserued
and
susteyned
.
In
which
regard
Ambrose
doubteth
not
to
say
,
Si
non
pauisti
,
occidisti
.
Thou
hast
killed
the
poore
,
if
thou
hast
not
fed
them
.
And
againe
;
This
is
to
kill
a
man
,
when
we
deny
vnto
him
the
meanes
of
preseruing
his
life
.
For
he
is
alike
the
cause
of
the
falling
of
a
staffe
who
pulleth
away
his
hand
which
held
it
vp
,
and
he
who
taketh
and
casteth
it
downe
:
and
he
is
the
cause
why
the
fire
goeth
out
,
that
with-draweth
the
fuell
which
should
nourish
it
,
as
well
as
he
who
casteth
water
vpon
it
.
And
therefore
(
as
he
inferreth
)
take
heede
that
thou
doest
not
include
in
thy
bagges
the
health
and
safety
of
thy
neighbour
,
and
as
it
were
bury
in
the
graue
,
the
life
of
the
poore
.
Sect.
5.
That
God
hath
a●lotted
all
wee
can
spare
to
the
poore
as
their
portion
.
Secondly
,
it
is
not
onely
an
act
of
mercy
but
also
of
iustice
to
giue
almes
to
the
poore
,
because
the
Lord
,
who
is
the
cheife
owner
of
our
goods
,
hauing
appointed
all
that
wee
can
spare
to
their
vse
,
it
is
not
our
owne
,
but
their
portion
allotted
vnto
them
;
which
they
haue
as
good
right
vnto
as
we
haue
to
the
rest
,
because
it
is
ratified
vnto
them
by
the
same
authoritie
.
For
if
wee
haue
right
to
the
maine
estate
because
God
in
his
bounty
hath
giuen
it
vnto
vs
,
then
they
haue
right
also
to
the
ouerplus
which
wee
may
well
spare
by
vertue
of
the
same
donation
.
Onely
here
is
the
difference
that
God
hath
giuen
vnto
vs
our
riches
immediately
himselfe
,
but
vnto
the
poore
mediately
by
vs
,
whom
he
hath
inioyned
to
performe
vnto
them
these
duties
of
mercie
and
Christian
charity
.
In
which
regard
as
it
is
theft
in
vs
to
rob
them
of
that
portion
which
God
hath
alotted
vnto
them
,
so
it
is
theft
in
the
poore
to
take
it
from
the
rich
without
their
consent
,
seeing
they
haue
the
right
of
disposing
them
from
God
;
euen
as
it
is
theft
in
the
inferiour
seruants
,
if
when
the
steward
neglecteth
his
dutie
in
feeding
and
prouiding
for
them
,
they
take
vpon
them
to
be
their
owne
caruers
;
for
as
it
is
the
will
of
the
Master
that
he
should
feede
them
,
so
also
that
they
should
be
fed
by
him
,
and
not
forcibly
take
it
from
him
by
fraud
or
violence
.
To
this
purpose
one
saith
,
it
is
the
bread
of
the
hungrie
which
mouldeth
in
thy
binge
or
cupbord
;
it
is
the
coate
of
the
naked
which
hangeth
vselesse
in
thy
chamber
or
wardrope
,
they
are
the
shooes
of
him
that
goeth
barefoote
,
which
lye
rotting
by
thee
;
It
is
the
siluer
of
the
needy
which
rusteth
in
thy
chests
,
and
so
many
thou
dost
iniure
,
as
thou
canst
,
and
dost
not
releiue
in
their
wants
and
miseries
.
And
another
saith
,
that
it
is
alike
faultie
and
blameworthy
to
take
from
the
right
owners
,
&
to
denie
necessaries
to
the
poore
when
wee
haue
abundance
.
And
therefore
know
that
thou
spoylest
so
many
of
their
goods
,
as
thou
deniest
releife
vnto
,
when
thou
art
able
to
giue
it
.
In
which
regard
the
Apostle
Iames
speaketh
thus
vnto
rich
men
who
neglect
this
duty
,
Iam.
5.
1.
Go
to
now
yee
rich
men
,
weepe
and
houle
,
for
your
miseries
that
shall
come
vpon
you
.
Your
riches
are
corrupted
,
and
your
garments
moath-eaten
:
your
gold
and
siluer
is
cankerd
,
and
the
rust
of
them
shall
be
a
witnesse
against
you
,
and
shall
eate
your
flesh
as
it
were
fire
;
you
haue
heaped
treasure
together
for
the
last
daies
.
And
the
wise
man
speaking
of
almes
,
maketh
it
a
matter
of
dutie
and
not
of
meere
beneuolence
,
Pro.
3.
27.
withhold
not
good
from
them
to
whom
it
is
due
,
when
it
is
in
the
power
of
thine
hand
to
doe
it
.
And
this
is
implyed
by
the
name
διακονια
that
the
Apostle
vseth
to
signifie
Sect
6
Their
obiection
answered
,
who
say
their
goods
are
their
owne
;
so
that
they
need
not
to
giue
except
they
list
.
So
that
here
is
met
with
one
speciall
obiection
of
worldly
men
,
whereby
they
excuse
their
not
giuing
of
almes
when
they
are
pressed
vnto
them
;
namely
that
their
goods
are
their
owne
&
therefore
they
are
not
tyed
to
imploy
them
in
such
vses
,
but
haue
free
libertie
to
dispose
them
at
their
pleasure
;
seeing
they
are
not
absolutely
their
owne
,
but
the
Lord
,
who
is
chiefe
owner
of
them
,
hath
onely
entrusted
these
talents
vnto
them
as
his
seruants
&
stewards
,
not
giuing
them
full
authority
to
dispose
them
at
their
pleasure
,
but
hath
limitted
them
to
those
vses
which
hee
hath
appointed
and
determined
;
of
which
this
is
one
of
the
chiefe
that
they
giue
some
chiefe
portion
of
them
to
the
releife
of
the
poore
.
According
to
that
of
the
Apostle
.
1.
Pet.
4.
10.
As
euery
man
hath
receiued
the
gift
,
euen
so
minister
the
same
one
to
another
,
as
good
stewards
of
the
manifold
grace
of
God
.
And
so
our
Sauiour
hauing
exhorted
vs
to
make
vs
friends
of
the
vnrighteous
Mammon
,
addeth
,
And
if
ye
haue
not
beene
faithfull
in
that
which
is
another
mans
,
who
shall
giue
you
that
which
is
your
That
now
at
this
time
your
abundance
may
be
a
supply
for
their
want
,
that
their
abundance
might
be
a
supply
for
your
want
,
that
there
be
equalitie
,
as
it
is
written
,
He
that
gathered
much
had
nothing
ouer
,
and
he
that
gathered
little
had
no
lacke
.
Neither
are
we
to
thinke
that
God
hath
caused
this
inequalitie
of
estate
amongst
men
,
because
he
respecteth
the
rich
and
neglecteth
the
poore
;
&
would
haue
them
pampred
with
all
superfluities
and
delitious
dainties
,
and
the
other
starued
with
want
and
penurie
;
but
hereby
he
would
exercise
the
diuers
graces
which
he
hath
giuen
to
his
Church
and
people
;
as
namely
the
charity
,
liberalitie
and
fidelitie
of
the
rich
in
dispensing
of
his
talents
,
and
the
faith
,
affiance
and
patience
of
the
poore
;
that
being
approued
both
might
bee
crowned
at
the
day
of
Christs
appearing
,
according
to
that
of
Basil
;
Cur
tu
diuttijs
circumstu●s
,
cur
ille
eger
?
&c.
Basil
.
Orat.
14.
de
diuit
.
&
paupert
.
why
(
saith
he
)
doest
thou
abound
with
riches
,
and
he
want
necessaries
?
surely
that
thou
mightest
receiue
the
reward
of
thy
faithfull
dispensation
,
and
he
also
after
many
conflicts
and
victories
might
haue
the
reward
and
crowne
of
his
patience
.
And
also
he
would
hereby
giue
occasion
vnto
humane
societies
of
lincking
themselues
more
neerely
and
firmely
together
by
naturall
offices
of
giuing
and
receiuing
,
labouring
and
rewarding
.
Sect.
7.
That
as
stewards
we
shall
bee
called
to
an
account
.
But
if
this
argument
of
their
right
and
our
possession
,
as
stewards
,
&
not
as
absolute
Lords
,
will
not
perswade
vs
to
communicate
to
their
necessities
;
yet
let
this
consideration
preuaile
with
vs
,
that
a
day
will
come
,
when
as
like
stewards
,
we
shall
be
called
to
a
reckoning
;
and
bee
forced
whether
we
will
or
no
to
giue
an
account
before
God
,
his
Saints
and
blessed
Angels
,
how
we
haue
carried
our selues
in
our
stewardship
,
and
increased
our
Lords
talents
.
According
to
that
of
our
Sauiour
,
Luc.
16.
2.
Giue
an
account
of
thy
stewardship
,
for
thou
mayst
be
no
longer
steward
.
And
if
we
haue
encreased
and
doubled
them
,
by
deliuering
them
to
these
bankers
,
the
poore
members
of
Iesus
Christ
;
then
shall
we
heare
that
comfortable
sentence
pronounced
by
our
Lord
,
Well
done
thou
good
and
faithfull
seruant
,
thou
hast
beene
faithfull
ouer
a
few
things
,
I
will
make
thee
ruler
ouer
many
things
,
enter
thou
into
the
ioy
of
thy
Lord
.
Matth.
25.
21.
But
if
contrariwise
we
neglect
those
charitable
vses
which
our
Lord
hath
enioyned
vs
,
and
neglecting
the
poore
,
do
spend
our
masters
goods
in
excesse
and
ryot
;
if
then
in
steed
of
feeding
the
hungry
,
and
clothing
the
naked
,
wee
bring
in
account
,
so
much
spent
in
dainty
faire
and
gorgeous
apparell
,
so
much
in
stately
buildings
and
costly
furniture
,
so
much
in
rich
iewels
and
needelesse
vanities
,
so
much
layd
out
on
hounds
,
horses
and
harlots
,
so
much
consumed
in
gaming
and
reuelling
,
in
plaies
and
enterludes
,
so
much
spent
in
needelesse
suites
of
law
,
in
giuing
bribes
,
and
entertaining
rich
friends
,
and
in
a
word
,
so
much
prodigally
wasted
in
the
pleasures
of
sinne
and
voluptuons
delights
,
or
so
much
miser-like
hoorded
vp
and
hid
in
a
napkin
:
then
shall
wee
heare
that
fearefull
sentence
which
will
make
our
harts
to
ake
,
and
our
ioynts
to
tremble
.
Thou
wicked
&
slothfull
seruant
,
thou
knowest
that
I
reape
where
I
sowed
not
,
and
gather
where
I
haue
not
strawed
;
thou
oughtest
therefore
to
haue
put
my
money
to
the
exchangers
,
and
then
at
my
comming
I
should
haue
receiued
mine
owne
with
aduantage
.
Take
therefore
the
talent
from
him
,
and
giue
it
vnto
him
that
hath
two
talents
.
And
cast
yee
the
vnprofitable
seruant
into
outer
darknesse
,
there
shall
bee
weeping
and
gnashing
of
teeth
.
Sect.
8.
That
the
communion
betweene
vs
and
the
poore
,
should
mooue
vs
to
releeue
them
.
The
third
reason
to
mooue
vs
to
giue
almes
as
being
an
act
of
righteousnes
,
and
Christian
equitie
may
be
taken
from
that
communion
which
is
between
the
poore
and
vs
,
with
our
head
Christ
;
for
this
is
equall
and
iust
,
that
they
who
are
vnited
together
in
the
neerest
communion
of
persons
should
also
communicate
in
the
vse
of
their
goods
,
for
their
mutuall
releefe
and
comfort
;
Lactant
de
vero
Cu●tu
.
l.
6.
c.
13.
cannot
so
much
as
giue
thankes
vnto
them
for
all
the
oblations
which
they
haue
receiued
:
how
much
more
iust
and
equall
is
it
to
respect
and
cherish
the
liuing
images
of
Almighty
God
,
that
thou
mayest
bee
thought
worthy
to
finde
him
who
euer
liueth
,
especially
,
seeing
they
can
vse
what
they
haue
received
,
and
giue
vnto
thee
thankes
,
and
God
also
in
whose
sight
thou
doest
these
good
deedes
will
approoue
them
,
and
pay
vnto
thee
the
wages
of
thy
pietie
?
we
are
redeemed
in
our
soules
and
bodies
with
the
same
precious
blood
of
Iesus
Christ
,
and
therefore
why
should
wee
make
question
of
giuing
a
poore
alms
for
the
preseruation
of
their
bodies
,
seeing
our
Sauiour
hath
giuen
such
an
inestimable
price
for
their
redemption
?
wee
are
partakers
of
the
same
calling
,
whereby
wee
are
called
out
of
the
world
,
and
gathered
into
the
Church
and
Communion
Am
I
my
brothers
keeper
?
and
seeing
God
hath
thought
them
worthy
to
raigne
with
vs
in
heauen
,
let
not
vs
thinke
them
vnworthy
to
liue
with
vs
on
the
earth
;
if
he
vouchsafe
to
giue
them
with
vs
a
glorious
and
euerlasting
kingdome
,
let
not
vs
looke
vpon
their
present
vile
and
contemptible
condition
,
vnlesse
it
be
to
pitty
and
releeue
them
,
seeing
they
shall
bee
aduanced
with
vs
,
if
not
before
vs
;
nor
refuse
to
make
them
partakers
with
vs
of
these
earthly
and
contemptible
trifles
,
which
are
small
in
woorth
,
and
momentanie
in
continuance
.
For
this
the
Apostle
Iames
condemneth
for
such
an
hainous
sinne
as
shall
procure
iudgement
without
mercy
.
Iam.
2.
5.
Hearken
my
beloued
brethren
,
hath
not
God
chosen
the
poore
of
this
world
,
rich
in
faith
and
heires
of
the
Kingdom
,
which
he
hath
promised
to
them
that
loue
him
?
but
yee
haue
despised
the
poore
.
And
what
followeth
?
He
shall
haue
iudgement
without
mercy
,
that
hath
shewed
no
mercy
.
And
this
Austin
noteth
,
as
most
vnseemly
August
.
De
Tempore
.
Serm.
2.
c.
10.
and
vnequall
,
that
among
men
professing
Christianity
,
and
vnder
the
gouernment
of
the
same
Lord
,
some
should
be
pampered
and
drunken
with
excesse
,
and
others
should
be
tormented
and
perish
with
hunger
.
Wee
are
all
the
seruants
of
one
,
and
redeemed
with
one
price
,
all
hauing
alike
ingresse
and
egresse
into
,
and
out
of
the
world
;
and
if
we
doe
well
,
wee
shall
all
come
to
the
same
blessednesse
.
And
why
then
doth
not
the
poore
now
eat
with
thee
,
who
shall
hereafter
raigne
with
thee
?
why
doest
thou
not
permit
him
to
put
on
thine
old
and
cast
clothing
,
who
is
to
receiue
with
thee
the
robe
of
immortality
?
why
is
he
not
thought
worthy
to
eat
thy
bread
,
whom
God
hath
thought
worthy
to
receiue
the
Sacrament
of
Baptisme
?
and
why
deemest
thou
him
vnworthy
to
eate
the
reliques
of
thy
meate
,
whom
God
hath
enuited
to
feast
with
the
blessed
Saints
and
Angels
?
Finally
,
wee
are
the
same
spouse
,
of
the
same
heauenly
Bride-goome
,
and
Sect.
9.
That
our
communion
with
our
head
Christ
should
mooue
vs
to
releeue
the
poore
.
The
second
bond
which
bindeth
vs
to
this
duty
,
is
the
communion
which
the
poore
,
together
with
vs
,
haue
with
our
head
Christ
;
which
is
so
neere
and
indissoluable
,
that
our
Sauiour
esteemeth
that
as
done
vnto
himselfe
,
which
is
done
vnto
them
;
euen
as
the
head
acknowledgeth
the
benefit
done
vnto
it
which
the
meanest
member
of
the
body
immediately
receiueth
.
Yea
in
truth
that
is
much
more
acceptable
which
we
doe
for
his
poore
members
,
than
if
we
should
do
it
to
his
owne
person
,
as
being
a
signe
of
greater
loue
;
for
it
is
but
an
ordinarie
kindnes
to
conferre
benefits
vpon
our
dearest
freinds
,
but
to
extend
our
bountie
to
the
poorest
and
meanest
that
belong
vnto
them
is
a
signe
of
much
greater
loue
.
For
if
for
their
sakes
only
we
do
good
vnto
these
,
how
much
more
would
we
be
ready
to
doe
it
vnto
them-selues
if
they
had
occasion
to
craue
our
helpe
?
And
as
in
this
regard
he
much
esteemeth
this
christian
bountie
,
so
also
he
will
richly
reward
it
at
the
day
of
iudgement
;
for
then
these
mercifull
men
who
haue
releiued
the
poore
for
Christs
sake
,
shall
with
rauishing
ioy
heare
that
sentence
,
Come
yee
blessed
of
my
Father
;
because
the
workes
Sect.
10.
What
we
giue
to
the
poore
is
giuen
to
God
himselfe
.
Lastly
,
it
is
a
iust
and
righteous
action
to
giue
vnto
the
poore
,
seeing
in
giuing
vnto
them
,
we
He
that
hath
pitty
on
the
poore
,
lendeth
vnto
the
Lord
,
Pro.
19.
17.
Now
what
can
be
more
equall
and
iust
than
to
giue
a
little
vnto
him
,
who
hath
giuen
all
vnto
vs
?
especially
seeing
he
hath
granted
vnto
vs
the
vse
only
of
that
we
possesse
,
reseruing
still
the
chiefe
proprietie
vnto
himselfe
?
and
to
spare
something
vnto
the
poore
out
of
our
abundance
at
his
request
,
who
hath
not
spared
to
giue
vnto
vs
his
onely
begotten
and
dearely
beloued
Sonne
,
that
by
a
shamefull
death
he
might
free
vs
from
euerlasting
death
&
condemnation
,
and
purchase
for
vs
eternall
happinesse
?
yea
in
truth
,
what
madnes
is
it
to
deny
,
being
requested
,
to
giue
at
his
appointment
,
some
small
portion
of
our
goods
,
who
by
his
owne
right
and
authoritie
may
take
all
?
and
what
senseles
folly
were
it
to
turne
away
our
face
from
him
when
he
asketh
in
the
behalfe
of
the
poore
some
earthly
and
momentany
trifles
,
from
whom
we
expect
as
his
free
gift
heauenly
happinesse
and
euerlasting
glory
?
thus
speaketh
vnto
thee
.
Giue
me
something
of
that
which
I
haue
giuen
vnto
thee
.
I
aske
but
mine
owne
,
and
wilt
thou
not
giue
it
?
Giue
and
I
will
restore
;
thou
hast
found
me
a
free
giuer
,
and
now
make
me
to
become
thy
debter
.
CHAP.
16.
That
in
the
workes
of
mercy
wee
resemble
God
,
please
him
,
and
make
our
calling
and
election
sure
.
Sect.
1.
That
we
resemble
God
in
these
works
of
mercy
.
ANd
so
I
come
from
the
reason
included
in
the
name
of
righteousnes
,
here
giuen
to
almes
,
to
those
maine
arguments
whereby
the
Psalmist
enforceth
this
dutie
which
are
plainly
expressed
in
the
text
.
The
first
whereof
is
the
lasting
benefit
wherewith
these
workes
of
mercy
shall
be
rewarded
,
in
these
words
;
his
righteousnes
endureth
for
euer
.
Where
two
things
are
to
be
considered
;
first
the
benefit
or
priuiledge
promised
to
the
mercifull
man
,
the
which
is
the
fruit
and
profit
of
his
beneficence
.
And
the
second
is
the
time
how
long
this
benefit
and
fruit
of
his
good
deeds
shall
last
,
that
is
not
only
in
this
life
,
but
also
in
the
life
to
come
;
for
his
righteousnesse
,
or
the
fruit
of
his
mercy
towards
the
poore
,
endureth
for
euer
.
The
benefits
which
accompany
these
works
of
mercy
are
inestimable
and
innumerable
;
for
first
the
inward
habite
of
goodnes
and
mercy
in
our
hearts
,
exercised
in
the
outward
actions
of
liberalitie
and
bountie
by
our
hands
,
doth
make
vs
to
resemble
God
himselfe
,
and
that
in
such
an
attribute
as
he
delighteth
in
aboue
others
to
stile
himself
withall
.
For
howsoeuer
he
is
infinite
in
glory
,
greatnesse
,
iustice
,
power
,
and
all
perfections
,
yet
most
vsually
in
the
Scriptures
he
is
called
a
God
of
mercy
and
compassion
.
And
hereby
principally
he
made
himselfe
knowne
vnto
Moses
desiring
to
see
him
.
Exod:
34.
6.
The
Lord
,
the
Lord
God
,
mercifull
and
gracious
,
long-suffring
,
and
abundant
in
goodnes
and
truth
,
keeping
mercy
for
thousands
,
forgiuing
iniquity
,
and
transgression
and
sinne
&c.
So
in
the
Scriptures
,
though
his
workes
be
described
to
be
most
excellent
,
incomprehensible
&
past
finding
out
;
yet
his
mercies
are
said
to
be
aboue
them
all
.
And
therefore
seeing
mercy
and
goodnesse
doe
make
vs
aboue
all
other
graces
to
resemble
God
,
and
then
the
creature
attaineth
to
greatest
perfection
and
blessednes
,
when
he
is
likest
and
commeth
neerest
vnto
the
excellencie
of
his
Creator
;
And
seeing
we
professe
our selues
to
be
children
of
our
gracious
and
glorious
God
,
and
we
can
no
way
grace
our selues
so
much
,
as
by
resembling
our
heauenly
father
in
those
Attributes
wherein
he
most
shineth
and
excelleth
,
and
nothing
maketh
vs
more
like
him
than
mercy
and
compassion
;
let
vs
hearken
vnto
our
Sauiours
exhortation
,
and
be
mercifull
as
our
heauenly
Father
is
mercifull
.
Luk.
6.
36.
Sect
2.
That
the
works
of
mercy
please
God
and
make
vs
accepted
of
him
.
Secondly
,
nothing
maketh
vs
more
pleasing
and
acceptable
vnto
God
then
this
inward
goodnesse
outwardly
exercised
in
the
workes
of
mercy
and
compassion
.
And
this
must
needes
follow
vpon
the
other
;
for
the
more
like
we
are
vnto
God
,
the
more
hee
liketh
vs
;
and
the
neerer
we
approach
vnto
him
in
his
perfections
,
the
better
he
loueth
and
approueth
vs
;
it
being
the
nature
of
loue
to
arise
from
likenesse
betweene
them
that
loue
and
those
that
are
beloued
.
And
therefore
I
desired
mercie
and
not
sacrifice
.
This
shall
I
come
before
God
,
and
bow
my selfe
before
the
high
God
?
shall
I
come
before
him
with
burnt
offrings
,
with
calues
of
a
yeare
old
?
will
the
Lord
be
pleased
with
thousandes
of
rammes
,
or
with
ten
thousands
of
riuers
of
oyle
?
shall
I
giue
my
first
borne
for
my
transgressions
,
and
the
fruite
of
my
body
for
the
sinne
of
my
soule
?
No
none
of
all
these
saith
the
Prophet
,
but
if
thou
wouldest
be
accepted
of
God
,
I
will
tell
thee
what
he
requireth
of
thee
;
to
doe
iustly
and
to
loue
mercie
,
and
to
walke
humbly
with
thy
God
.
Mich.
6.
6.
8.
This
hee
esteemeth
the
most
acceptable
sacrifice
.
To
doe
good
and
communicate
forget
not
,
for
with
such
sacrifices
God
is
well
pleased
.
Heb.
13.
16.
This
is
the
fast
to
deale
thy
bread
to
the
hungrie
,
and
that
thou
bring
the
poore
that
are
cast
out
into
thy
house
;
when
thou
seest
the
naked
,
that
thou
couer
him
;
and
that
thou
hide
not
thy selfe
from
thine
owne
flesh
.
Esa.
58.
6.
7.
This
is
pure
religion
and
vndefiled
before
God
,
to
visite
the
fatherlesse
and
widdowes
in
their
affliction
,
and
to
keepe
himselfe
vnspotted
of
the
world
.
Iam.
1.
27.
Finally
these
almesdeedes
an
odour
of
a
sweete
smell
,
&
a
sacrifice
acceptable
&
well-pleasing
vnto
God
,
as
the
Apostle
speaketh
.
Phil.
4.
18.
Giue
almes
of
such
things
as
you
haue
,
and
behold
all
things
are
cleane
vnto
you
.
Not
that
almes
satisfie
for
our
former
sinnes
as
the
Papists
inferre
out
of
this
place
,
and
so
make
all
things
cleane
vnto
vs
;
but
only
hereby
thus
much
is
signified
,
that
if
wee
giue
almes
out
of
a
liuely
faith
all
things
are
cleane
without
Iewish
and
Pharisaicall
washings
,
inuented
by
them
for
the
purifying
of
Gods
creatures
,
of
which
the
text
specially
speaketh
.
Sect.
3.
That
by
these
works
of
mercy
wee
make
our
calling
&
election
sure
.
Thirdly
,
by
these
works
of
mercy
we
make
our
calling
and
election
sure
,
for
if
we
doe
these
thinges
,
that
is
,
adde
to
our
knowledge
,
brotherly
kindnesse
,
and
to
brotherly
kindnesse
charity
,
and
so
abounding
in
these
graces
,
be
neither
barren
nor
vnfruitfull
in
the
knowledge
of
our
Lord
Iesus
Christ
,
we
shall
neuer
fall
.
2.
Pet.
1.
7.
8.
10.
and
this
the
Apostle
Paul
Put
on
,
as
the
elect
of
God
,
holy
and
beloued
,
the
bowels
of
mercie
and
kindnesse
&c.
And
as
these
workes
of
mercy
are
vndoubted
markes
of
our
election
,
so
also
of
all
the
inferiour
meanes
whereby
it
is
effected
;
as
first
of
sauing
knowledge
and
spirituall
wisedome
;
for
the
wisedome
that
is
from
aboue
is
full
of
mercie
and
good
fruits
.
Iam.
3.
17.
O
King
let
my
counsell
be
accepted
vnto
thee
,
and
breake
off
thy
sinnes
by
righteousnesse
,
and
thine
iniquities
by
shewing
mercie
to
the
poore
.
Dan.
4.
27.
The
which
Zachaeus
practised
,
Shew
me
thy
faith
by
thy
workes
,
and
I
will
shew
thee
my
faith
by
my
workes
.
Which
fruits
if
our
faith
beare
not
,
it
is
dead
,
and
not
a
liuing
body
,
but
a
carcase
that
breatheth
not
.
vers.
26.
For
if
we
be
truely
assured
of
Gods
loue
towards
vs
,
we
will
vndoubtedly
loue
him
againe
;
and
if
wee
loue
him
vnfainedly
,
wee
will
also
loue
our
neighbours
for
his
sake
,
and
be
readie
to
shew
all
duties
of
loue
to
all
those
that
need
our
helpe
.
So
also
they
are
in
this
regard
signes
of
a
liuely
faith
,
seeing
thereby
we
apprehend
Gods
promises
,
&
so
are
encouraged
to
doe
these
workes
of
mercie
for
his
sake
;
for
no
man
easily
parteth
with
his
worldly
goods
to
these
vses
,
vnlesse
by
faith
he
be
assured
that
he
shal
haue
in
lue
of
them
heauenly
and
euerlasting
treasures
.
Fourthly
,
they
are
vndoubted
signes
of
our
loue
towardes
God
,
whenas
we
so
loue
the
poore
for
his
sake
,
as
that
we
be
content
to
spare
somewhat
euen
from
our
owne
backes
and
bellies
,
that
wee
may
the
more
liberally
communicate
vnto
their
necessities
.
And
as
our
almes
are
a
signe
of
our
loue
to
God
,
so
the
quantitie
of
our
almes
(
respect
being
had
to
the
proportion
of
our
state
)
is
a
signe
of
the
quantity
of
our
loue
;
for
he
loueth
but
little
,
that
hauing
much
,
giueth
but
little
,
and
contrariwise
his
hart
is
inflamed
with
feruent
loue
,
who
hath
it
inlarged
with
bountie
towards
his
poore
brethren
;
the
extension
of
our
loue
towards
them
,
being
the
true
touchstone
of
the
intention
of
our
loue
towards
God
.
And
as
a
great
tree
,
with
many
and
large
branches
are
an
vndoubted
signe
of
a
roote
proportionable
in
greatnesse
;
and
a
small
shrub
aboue
the
ground
,
plainly
proueth
that
the
roote
also
is
small
which
is
vnder
it
;
so
is
it
with
our
loue
and
almes-deedes
which
spring
from
it
;
for
if
we
be
bountifull
in
almes
,
wee
are
plentifull
in
loue
,
if
we
be
slacke
in
giuing
,
wee
are
cold
in
louing
;
but
if
we
be
vtterly
defectiue
in
bringing
foorth
these
excellent
fruites
,
then
it
is
a
manifest
signe
that
this
grace
of
Gods
loue
is
not
rooted
in
vs
.
For
if
any
man
haue
these
worlds
goods
,
and
seeth
his
brother
haue
need
,
and
shutteth
vp
his
bowels
of
compassion
from
him
,
how
dwelleth
the
loue
of
God
in
him
?
And
as
they
are
manifest
signes
of
our
loue
towards
God
,
so
also
of
our
loue
towards
our
neighbours
,
when
as
wee
carry
ourselues
in
all
Christian
bounty
towards
them
,
as
vnto
children
of
the
same
father
,
and
members
of
the
same
body
,
suffering
with
them
in
their
wants
,
through
compassion
and
fellow-feeling
,
and
reioycing
with
them
in
their
fulnesse
and
prosperity
.
And
as
they
are
plaine
demonstrations
of
our
faith
and
loue
,
so
also
direct
proofes
of
their
sincerity
and
truth
,
and
that
they
are
not
hypocriticall
and
counterfet
.
In
which
regard
the
Apostle
Paul
bringeth
the
Corinthians
to
this
touchstone
of
almesdeeds
,
to
prooue
the
sinceritie
of
their
Shew
yee
to
them
,
and
before
the
Churches
the
proofe
of
your
loue
.
And
the
Apostle
Iames
also
plainely
affirmeth
,
that
it
is
but
an
vnprofitable
and
hypocritical
loue
,
to
make
shew
of
kindnesse
and
compassion
in
word
,
and
to
performe
nothing
in
deede
.
Iam.
2.
15.
Fifthly
,
these
almesdeedes
are
notable
signes
Hee
that
hath
mercie
on
the
poore
,
happie
is
hee
.
And
without
the
doing
of
these
workes
of
mercy
,
wee
can
haue
no
assurance
,
that
we
are
now
good
men
,
and
subiects
of
the
kingdome
of
grace
,
or
shall
heereafter
be
citizens
of
heauen
.
For
how
can
there
be
any
goodnesse
in
vs
,
and
wee
not
exercize
it
in
doing
good
vnto
others
?
how
are
we
subiects
of
Gods
Kingdome
,
if
wee
will
not
yeelde
him
obedience
in
one
of
his
cheife
commandements
?
how
are
we
strangers
here
,
and
citizens
of
the
new
Ierusalem
,
if
we
minde
only
worldly
wealth
,
and
haue
our
hearts
fast
nailed
to
the
earth
?
how
can
wee
be
the
seruants
of
Christ
,
and
continue
still
vassals
vnto
the
earthly
Mammon
,
not
parting
with
the
least
part
of
it
,
to
approue
our
loue
vnto
him
?
Finally
,
how
hath
Christ
our
heart
,
if
it
still
remaine
fastened
to
riches
?
or
how
is
heauen
our
country
,
when
as
we
will
send
none
of
our
wealth
thither
before
vs
?
Sect.
4.
That
by
these
workes
of
mercie
we
are
assured
of
our
interest
vnto
Gods
promises
.
The
fourth
maine
argument
,
to
perswade
vs
with
cheerefulnesse
,
to
the
exercizing
these
works
of
mercie
,
is
because
heereby
we
may
be
assured
of
our
right
and
title
vnto
Gods
most
gracious
promises
,
the
which
are
either
generall
or
more
speciall
.
Generally
,
God
maketh
this
promise
,
that
if
we
cast
our
bread
vpon
the
face
of
the
waters
,
we
shall
after
many
daies
finde
it
.
Eccles.
11.
1.
and
in
this
text
,
that
if
we
giue
to
the
poore
,
our
righteousnesse
,
that
is
,
the
fruit
and
benefit
of
these
workes
of
mercie
,
shall
remaine
for
euer
.
So
our
Sauiour
promiseth
that
our
heauenly
father
seeing
our
almesdeedes
,
which
we
doe
in
secret
,
will
reward
vs
openly
,
Matth.
6.
4.
And
lest
any
should
bee
discouraged
from
performing
these
duties
,
because
he
is
able
to
giue
but
little
:
our
Sauiour
assureth
vs
,
that
,
Whosoeuer
giueth
but
a
cup
of
colde
water
vnto
a
Disciple
,
in
the
name
of
a
Disciple
,
hee
shall
in
no
wise
lose
his
reward
.
Matth.
10.
42.
For
For
God
is
not
vnrighteous
to
forget
your
worke
and
labour
of
loue
,
which
ye
haue
shewed
towards
his
name
,
in
that
ye
haue
ministred
to
the
Saints
,
and
doe
minister
.
Whereby
hee
implyeth
it
,
that
it
is
no
more
possible
,
that
those
,
who
in
loue
and
obedience
haue
exercised
themselues
in
these
works
of
mercy
should
lose
their
reward
,
then
that
God
himselfe
should
lose
his
righteousnesse
.
And
these
with
such
like
are
the
generall
promises
,
in
which
are
comprehended
all
particular
blessings
and
benefits
,
respecting
this
life
or
the
life
to
come
.
Besides
which
there
are
many
speciall
promises
,
which
may
encourage
vs
to
exercise
our selues
daily
in
these
workes
of
mercie
.
As
first
,
that
whatsoeuer
we
giue
in
this
kinde
,
it
shall
not
be
lost
,
but
we
shall
surely
haue
it
restored
vnto
vs
againe
.
For
though
there
appeareth
no
more
possibilitie
of
hauing
those
goods
returned
vnto
vs
,
then
of
receiuing
the
bread
which
we
cast
into
the
sea
,
yet
being
thus
cast
vpon
the
face
of
the
waters
,
they
are
not
cast
away
:
for
the
Holy
Ghost
assureth
vs
,
that
after
many
dayes
,
euen
when
they
seem
to
be
so
long
lost
,
that
they
are
quite
forgotten
,
then
we
shall
finde
them
:
for
so
the
faithfull
are
put
in
minde
,
by
our
Sauiour
Christ
,
of
their
workes
of
mercie
,
when
they
seem
vtterly
to
haue
forgotten
them
,
as
appeareth
by
their
question
,
When
saw
we
thee
an
hungrie
,
and
fed
thee
,
or
thirstie
and
gaue
thee
drinke
?
&c.
So
our
Sauiour
assureth
vs
,
that
if
wee
giue
,
it
shall
bee
giuen
vnto
vs
againe
.
Luk.
6.
38.
And
the
Wise-man
That
he
who
hath
pittie
on
the
poore
,
lendeth
vnto
the
Lord
,
and
that
which
he
hath
giuen
,
hee
will
repay
him
againe
.
Prou.
19.
17.
Neither
in
Sect.
5.
Their
obiection
answered
,
who
thinke
their
riches
lost
which
are
giuen
to
the
poore
.
So
that
here
are
answered
two
obiections
of
worldly
men
,
which
are
notable
impediments
to
hinder
them
from
doing
these
workes
of
mercy
.
The
first
is
that
their
riches
bestowed
on
these
good
vses
are
vnto
themselues
vtterly
lost
;
which
argueth
such
carnall
diffidence
,
that
it
vtterly
mis-beseemeth
those
who
take
vpon
them
the
profession
of
christianitie
.
For
seeing
we
haue
so
many
gracious
and
infallible
promises
from
God
himselfe
,
that
if
we
giue
to
others
,
we
shall
receiue
from
him
;
if
we
let
the
streames
of
our
liberalitie
water
the
dry
and
thirstie
lands
into
which
hee
would
haue
them
run
,
they
shall
againe
be
replenished
from
the
all-sufficient
fountaine
of
his
bounty
,
why
should
we
restraine
and
with-hold
our
almes
from
the
poore
in
the
time
of
neede
?
or
why
should
we
giue
vnto
them
with
a
straite
and
niggardly
hand
?
why
should
we
hazard
the
drying
vp
of
our
breasts
,
which
are
only
replenished
from
God
with
his
blessings
,
by
refusing
to
communicate
them
to
the
vse
of
his
children
,
and
not
let
the
poore
draw
them
which
is
the
only
meanes
to
preserue
their
fullnes
and
plenty
?
why
should
wee
assuredly
lose
our
riches
for
feare
of
losing
them
;
and
not
rather
seeme
to
lose
them
,
that
we
may
in
truth
finde
them
?
according
to
that
,
Eccli
:
29.
10.
Lose
thy
money
for
thy
brother
and
thy
freind
,
and
let
it
not
rust
vnder
a
stone
to
be
lost
.
freinds
of
the
vnrighteous
Mammon
,
vnto
which
our
Sauiour
perswadeth
vs
,
Luc.
16.
9.
This
is
to
play
the
wise
stewards
,
that
when
by
Sect.
6.
The
other
obiection
is
,
that
if
we
be
so
liberall
in
giuing
to
the
poore
,
we
shall
hereby
consume
Because
God
(
saith
is
able
to
make
all
grace
abound
towards
you
,
that
you
alwaies
hauing
all
sufficiencie
in
all
things
may
abound
to
euery
good
worke
.
Now
he
that
ministreth
seede
to
the
sower
,
doth
minister
bread
for
your
foode
,
and
multiplyeth
your
seede
sowne
,
and
increaseth
the
fruits
of
your
righteousnesse
.
Whereby
is
signified
,
that
he
who
inableth
vs
to
giue
vnto
the
poore
,
is
as
able
to
prouide
things
necessary
and
comfortable
for
our
vse
in
this
life
present
,
and
so
to
blesse
our
seeds
of
beneficence
,
which
we
haue
sowne
by
his
direction
and
appointment
,
as
that
wee
may
reape
a
fruitfull
haruest
in
the
life
to
come
.
And
as
he
is
able
so
wee
shall
finde
him
willing
;
neither
are
we
to
imagine
that
if
we
be
carefull
in
feeding
Christ
,
that
he
will
be
carelesse
in
feeding
vs
;
that
hee
will
deny
vs
meate
who
hath
giuen
vs
his
precious
blood
;
that
he
will
suffer
vs
to
want
earthly
trifles
,
who
hath
prouided
for
vs
heauenly
riches
.
Let
such
more
than
heathenish
diffidence
be
farre
from
vs
who
professe
our selues
to
be
of
the
houshold
of
faith
,
and
if
we
will
be
thought
worthy
the
name
of
Christians
,
let
vs
not
so
much
distrust
the
promises
of
Christ
.
As
therefore
no
husbandman
refuseth
to
sow
his
seede
in
due
season
for
feare
of
want
,
but
lest
he
should
want
will
therfore
sowe
it
;
so
let
not
feare
of
pouertie
make
vs
poore
in
these
works
of
mercy
,
but
let
vs
sowe
our
almes-deeds
with
a
plentifull
hand
in
assured
hope
of
fruitfull
increase
.
For
by
whose
prouidence
and
prouision
doe
we
liue
and
are
we
maintayned
?
Is
it
our
owne
,
and
not
rather
Gods
,
whose
power
ruleth
ouer
all
,
and
whose
eye
neuer
sleepeth
?
Is
it
not
he
who
giueth
vs
all
things
to
enioy
;
and
preserueth
the
things
giuen
,
when
they
are
exposed
to
innumerable
perills
?
Is
it
not
he
(
as
Hannah
speaketh
)
that
maketh
poore
and
maketh
rich
,
that
bringeth
low
and
lifteth
vp
,
and
raysing
the
poore
from
the
dust
and
dunghill
,
doth
set
them
among
Princes
,
and
maketh
them
to
inherit
the
throne
of
glory
?
Doe
we
enioy
all
things
through
Gods
blessing
,
and
can
we
thinke
to
keep
our
riches
by
disobeying
his
commandement
?
Are
the
goods
we
posses
our
owne
absolutely
,
and
not
Gods
talents
which
he
hath
entrusted
vnto
vs
,
as
his
stewards
,
to
be
disposed
according
to
his
appointment
,
and
do
we
thinke
to
be
continued
in
our
office
of
administration
,
when
like
theeues
we
convert
them
wholy
to
our
owne
vse
;
and
not
rather
by
imploying
and
disposing
them
,
as
he
hath
commanded
vs
,
to
the
glory
of
our
Lord
and
Master
,
and
good
of
our
fellow-seruants
?
CHAP.
17.
That
what
we
giue
to
the
poore
we
shall
receiue
againe
with
great
increase
.
Sect.
1.
That
God
will
repay
vs
with
great
increase
▪
BY
that
which
hath
beene
said
,
it
appeareth
,
that
by
giuing
almes
we
shall
be
no
loosers
,
seeing
God
will
repay
what
is
thus
laid
out
.
Now
let
this
consideration
further
induce
vs
to
the
performance
of
this
dutie
,
that
we
shall
not
only
receiue
our
owne
againe
,
but
with
great
increase
,
according
to
that
Luk.
6.
38.
Giue
and
it
shall
be
giuen
vnto
you
,
good
measure
,
pressed
downe
,
and
shaken
together
,
and
running
ouer
shall
men
giue
into
your
bosome
.
And
the
Wiseman
telleth
vs
,
that
if
we
will
thus
honour
the
Lord
with
our
substance
,
our
barnes
shall
be
filled
with
plenty
,
and
our
presses
shall
burst
out
with
new
wine
.
Pro.
3.
9.
10.
And
if
wee
thus
scatter
the
seeds
of
our
beneficence
,
they
shal
blessed
man
hath
dispersed
,
he
hath
giuen
to
the
poore
;
and
the
Apostle
saith
,
that
he
Lucrum
e●t
●●etati●
n●mine
f●●er●
sumptum
.
T●rtull
.
which
soweth
bountifully
shall
reape
bountifully
;
to
note
vnto
vs
,
that
there
is
no
losse
in
giuing
to
the
poore
,
but
great
gaine
and
aduantage
,
euen
a
fruitfull
haruest
,
yeelding
30
,
40
or
an
100
fold
increase
.
In
which
regard
it
may
be
truly
said
,
that
Eleemosyna
non
est
diuitiarum
dispendium
,
sed
ditescendi
potius
compendium
,
quaestusque
omnium
vberrimus
.
Giuing
almes
,
is
not
the
way
to
waste
our
wealth
,
but
the
Art
of
thriuing
,
and
the
most
compendious
course
to
come
vnto
riches
.
The
which
consideration
should
make
vs
bountifull
in
doing
these
workes
of
mercie
,
seeing
we
haue
much
more
benefit
by
the
almes
we
giue
,
than
our
poore
brethren
who
doe
receiue
them
.
For
they
are
the
ground
into
which
these
seeds
are
cast
,
and
we
the
husbandmen
who
disperse
and
scatter
them
;
now
as
seede
is
chiefly
for
his
benefit
who
soweth
it
,
and
not
for
the
benefit
of
the
ground
into
which
it
is
cast
;
so
the
poore
haue
but
the
present
vse
and
possession
of
this
seede
of
almes-deeds
,
but
the
benefit
of
the
happy
and
heauenly
haruest
belongeth
to
those
good
husbandmen
,
who
sowe
in
these
grounds
the
feedes
of
their
beneficence
.
Let
vs
not
then
grudge
to
giue
almes
to
the
poore
when
we
haue
fit
occasion
,
but
rather
do
them
with
ioy
,
and
thankfulnesse
vnto
God
,
who
hath
giuen
vs
fit
oportunity
of
sowing
our
seede
,
that
so
we
may
reape
a
fruitfull
haruest
.
For
what
husbandman
would
not
readily
and
cherefully
harken
to
one
who
should
offer
vnto
him
fertile
and
fruitfull
land
,
ready
prepared
and
manured
,
to
sowe
his
seede
in
,
with
a
faithfull
promise
that
he
should
reap
the
whole
crop
for
his
owne
vse
and
benefit
?
But
thus
God
dealeth
with
vs
when
he
giueth
vs
oportunitie
of
releiuing
the
poore
:
yea
in
truth
much
better
&
more
liberally
.
For
though
a
man
should
freely
receiue
of
another
,
land
to
sow
his
seede
in
,
yet
he
were
not
sure
of
a
fruitfull
haruest
,
for
many
accidents
happen
,
which
cut
off
the
hopes
of
the
most
skilfull
husband-man
,
as
frosts
and
mill-dewes
,
wormes
and
locusts
,
tares
and
weeds
,
too
much
wet
,
or
too
much
drought
,
may
destroy
the
corne
,
though
the
seede
were
neuer
so
good
;
or
when
it
is
readie
for
the
sickle
,
the
enemie
may
come
and
reape
it
:
but
if
wee
sow
these
seedes
of
our
beneficence
,
beleeuing
Gods
promises
and
hoping
for
an
happy
haruest
,
we
shall
neuer
faile
of
our
expectation
,
because
God
who
is
infinite
in
power
and
truth
,
hauing
promised
a
fruitfull
crop
,
no
outward
accident
is
able
to
hinder
it
.
And
although
our
Almesdeedes
seeme
(
like
the
seede
sowne
)
to
perish
and
rot
,
yet
beleeuing
what
we
see
not
,
we
shall
assuredly
see
what
wee
beleeue
,
and
finde
such
a
fruitfull
increase
in
our
heauenly
haruest
;
as
wee
shall
conclude
,
that
much
greater
benefit
redounded
to
vs
who
gaue
,
then
vnto
the
poore
who
were
the
receiuers
of
our
almes
.
Sect.
2.
Almesdeedes
compared
to
lending
vpon
vsurie
.
In
the
same
respect
,
almesgiuing
is
in
the
Scripture
compared
to
lending
;
yea
,
to
such
a
loane
,
whereby
we
haue
not
onely
the
principall
restored
,
but
with
great
encrease
.
For
whereas
if
wee
lend
our
money
vnto
men
,
we
shall
haue
but
ten
in
the
hundred
,
if
for
Gods
sake
wee
lend
vnto
the
poore
,
we
shall
haue
an
hundred
for
ten
,
yea
,
an
hundred
for
one
,
and
eternall
life
to
boote
.
Neither
Sect.
3.
That
loue
of
our
money
should
mooue
vs
to
part
with
it
to
charitable
vses
.
There
is
nothing
that
hindereth
a
man
more
from
doing
these
workes
of
mercy
,
then
excessiue
loue
of
money
and
riches
,
which
maketh
them
so
loth
to
part
with
them
;
whereas
in
truth
if
they
loued
them
wisely
,
nothing
should
make
them
more
ready
to
bestow
them
vpon
these
vses
.
For
euen
worldly
men
that
are
wise
in
their
generation
,
the
more
that
they
loue
their
money
,
the
seldomer
they
let
it
lie
by
them
where
it
encreaseth
not
,
and
is
subiect
to
many
casualties
,
but
the
more
ready
they
are
to
put
it
out
,
either
vpon
vsurie
,
if
they
can
finde
a
sufficient
debtor
,
or
vpon
some
good
bargaine
which
will
returne
it
againe
with
great
encrease
.
O
why
then
should
not
we
who
professe
our selues
spiritually
minded
imitate
this
wisedome
in
our
owne
kinde
:
seeing
if
wee
will
lay
out
our
coyne
on
these
charitable
vses
,
the
gaine
is
inestimable
,
and
our
pay-master
all-sufficient
and
infallible
in
his
promises
?
For
what
greater
gaine
can
bee
imagined
then
to
change
earth
for
heauen
,
transitorie
trifles
for
eternall
treasures
,
the
bread
of
men
for
the
bread
of
Angels
,
rotten
ragges
for
glorious
robes
;
and
a
little
drinke
,
yea
,
a
cup
of
cold
water
,
if
the
well
or
riuer
be
our
best
cellar
for
the
water
of
life
,
which
will
infinitely
delight
and
satisfie
vs
,
without
glutting
or
satietie
?
why
should
wee
thinke
the
poore
so
much
beholding
vnto
vs
for
our
scraps
and
superfluous
reliques
,
and
not
rather
our selues
beholding
vnto
them
,
seeing
they
are
the
occasions
of
such
inestimable
gaine
,
for
such
trifling
disbursements
?
Bee
mindfull
(
saith
one
)
ô
man
,
not
onely
of
that
which
thou
giuest
,
but
also
of
him
who
receiueth
.
For
the
poore
may
say
vnto
thee
:
consider
,
ô
man
,
that
I
in
receiuing
alwies
giue
no
lesse
vnto
thee
,
then
thou
in
bestowing
them
giuest
vnto
me
.
For
if
there
were
not
some
to
receiue
thy
almes
,
thou
couldest
not
giue
earth
and
receiue
heauen
.
Doe
not
looke
vpon
me
,
but
vpon
him
that
made
both
thee
and
mee
;
and
because
thou
hast
heard
mee
,
aske
of
him
what
thou
wilt
,
and
he
will
heare
thee
.
Giue
therefore
thankes
vnto
him
,
who
hath
giuen
thee
meanes
by
such
a
small
price
to
procure
a
thing
so
precious
.
Giue
earthly
things
and
thou
shalt
receiue
heauenly
,
giue
temporall
things
and
thou
shalt
receiue
eternall
.
Let
therefore
no
man
say
that
he
giueth
to
the
poore
,
when
as
it
may
more
truely
be
said
,
that
he
giueth
vnto
himselfe
rather
then
vnto
them
.
Sect.
4.
That
God
is
the
surest
pay-master
.
And
as
the
gaine
is
inestimable
,
so
the
payment
most
assured
;
for
wee
haue
Gods
word
and
hand-writing
for
it
,
who
neuer
failed
of
his
promise
;
for
as
he
is
true
of
his
word
,
so
he
is
all-sufficient
to
performe
.
Nihil
promittit
&
non
reddit
:
fidelis
ille
factus
est
debitor
,
esto
tu
auarus
exactor
.
He
Aug.
in
Psa
32.
payeth
whatsoeuer
he
promiseth
;
he
is
a
true
debter
,
be
thou
a
couetous
exactour
.
Feare
not
to
be
an
vsurer
,
so
thou
lendest
vnto
God
;
put
out
to
him
thy
money
,
and
expect
great
increase
:
for
thou
hast
God
for
thy
debtour
,
and
his
payment
(
like
himselfe
)
is
infinite
.
Giue
to
him
who
hath
giuen
all
to
thee
,
for
thou
canst
neuer
exceed
him
in
bounty
,
though
thou
shouldest
giue
him
all
thou
hast
and
thy selfe
to
boote
;
neither
can
thy
liberalitie
bring
anie
losse
,
seeing
the
more
thou
giuest
the
more
thou
shalt
receiue
.
Doest
thou
loue
thy
money
,
and
wouldest
thou
haue
it
encreased
.
Deliuer
it
not
into
the
hands
of
men
,
who
will
reioyce
when
they
borrow
,
and
mourne
when
they
repay
it
;
Intreate
that
they
may
receiue
,
and
calumniate
when
they
should
restore
;
who
may
be
bankrupt
and
cannot
,
or
deceitfull
and
will
not
pay
:
Or
who
will
put
thee
off
with
many
delaies
,
and
trouble
thee
with
expecting
,
as
they
haue
formerly
troubled
thee
with
their
importunitie
in
borrowing
.
But
if
thou
bee
a
wise
vsurer
,
chuse
God
himselfe
for
thy
debtor
,
who
is
the
surest
pay-master
.
Giue
me
of
mine
owne
(
saith
Christ
)
and
of
a
creditor
make
me
to
become
thy
debtor
;
and
I
will
repay
thee
eternall
treasures
for
transitory
trifles
.
But
vnderstand
this
soberly
.
For
wee
cannot
(
as
the
Austin
;
He
is
made
a
debtor
,
not
by
receiuing
something
from
vs
,
but
because
it
hath
pleased
him
to
promise
something
to
vs
.
For
we
after
one
manner
say
vnto
man
,
thou
owest
me
that
which
I
haue
giuen
thee
,
and
after
another
,
thou
owest
me
because
thou
hast
promised
mee
:
when
as
thou
saiest
,
thou
owest
me
,
because
I
haue
giuen
thee
,
the
benefit
hath
proceeded
from
thee
,
though
it
were
lent
and
not
giuen
.
But
when
thou
sayest
,
thou
owest
me
,
because
thou
hast
promised
,
thou
requirest
that
which
thou
hast
not
giuen
.
For
his
goodnesse
that
hath
promised
,
will
mooue
him
to
giue
,
lest
his
fidelity
should
degenerate
into
maliciousnesse
▪
&c.
Sect.
5.
That
it
is
the
end
of
riches
to
be
imployed
on
good
vses
,
and
not
locked
vp
.
Againe
,
the
loue
of
our
money
should
not
hinder
vs
from
doing
the
works
of
mercie
,
but
rather
make
vs
more
diligent
in
them
;
for
he
that
loueth
any
thing
wisely
,
desireth
aboue
all
,
that
it
may
attaine
to
his
right
and
cheife
end
,
as
being
the
best
which
his
loue
can
wish
vnto
it
:
now
the
end
of
our
money
and
riches
,
is
not
that
they
should
lie
rusting
and
rotting
by
vs
without
vse
,
but
that
they
should
bee
communicated
to
the
glorie
of
God
and
the
good
of
our
neighbours
;
and
therefore
seeing
the
more
we
loue
our
wealth
,
the
better
wee
wish
vnto
it
,
and
nothing
is
better
for
it
then
to
attaine
to
these
ends
,
they
loue
it
not
at
all
,
or
at
least
after
a
foolish
manner
,
who
by
inprisoning
their
riches
,
and
so
frustrating
their
cheife
end
,
doe
hinder
them
from
attaining
vnto
their
perfection
.
Sect
6.
That
by
giuing
our
riches
to
the
poore
,
wee
long
enioy
them
.
Finally
,
if
wee
wisely
loue
our
wealth
,
let
it
bee
our
cheife
care
,
that
we
may
long
enioy
it
:
the
which
we
cannot
doe
by
keeping
it
on
the
earth
,
for
though
wee
keepe
it
vnder
locke
and
key
,
bolt
and
barre
,
continuall
watch
and
ward
,
it
may
bee
lost
whilst
wee
liue
;
but
if
not
so
,
yet
when
death
commeth
(
and
for
ought
wee
know
it
may
come
to
day
before
to
morrow
)
it
will
spoile
vs
of
all
,
and
turne
vs
naked
out
of
the
world
,
as
wee
came
naked
into
it
.
But
the
onely
meanes
to
haue
the
fruit
and
benefit
of
our
riches
for
euer
,
is
to
send
them
before
vs
into
our
heauenly
countrey
,
where
wee
shall
haue
our
euerlasting
habitation
,
and
the
best
meanes
of
transporting
them
thither
,
is
to
deliuer
them
vnto
the
poore
,
who
like
trusty
porters
will
carrie
them
for
vs
,
for
if
wee
carry
them
our selues
,
they
will
,
like
heauie
burthens
,
hinder
our
iourney
,
and
like
the
camels
bunch
,
keepe
vs
from
entring
into
the
straight
gate
;
whereas
if
the
poore
whom
God
hath
appointed
for
this
seruice
carry
them
for
vs
,
we
shall
auoyd
the
trouble
,
and
escape
this
danger
.
The
which
should
be
a
forcible
argument
to
moue
vs
with
a
bountifull
hand
to
giue
vnto
the
poore
,
seeing
whatsoeuer
is
so
giuen
is
sent
before
vs
,
and
whatsoeuer
is
hourded
vp
in
our
chests
is
lost
and
left
behinde
vs
.
And
what
folly
is
this
,
there
to
leaue
thy
wealth
whence
thou
art
departing
,
and
not
to
send
it
before
thee
whether
thou
art
going
?
to
leaue
and
loose
thy
riches
in
thy
Inne
and
the
place
of
thy
pilgrimage
,
and
not
to
transport
it
into
thine
owne
Country
and
mansion-house
where
thou
art
euer
to
reside
?
And
therefore
seeing
the
onely
way
to
keepe
our
goods
for
euer
,
is
to
part
with
them
for
a
time
,
and
the
meanes
to
preserue
them
for
euerlasting
vse
,
is
to
disperse
&
scatter
them
amongst
the
poore
members
of
Iesus
Christ
;
and
contrariwise
the
keeping
them
too
carefully
on
earth
,
is
the
direct
way
to
loose
them
in
heauen
;
let
vs
giue
that
which
wee
can
no
otherwise
keepe
,
that
wee
may
receiue
that
which
we
can
neuer
loose
,
and
if
wee
thinke
that
heauen
is
our
home
let
vs
send
our
wealth
thither
before
vs
,
that
we
may
the
more
cheerefully
trauell
after
it
.
For
hee
who
is
eternally
to
dwel
in
those
heauenly
mansions
,
doth
in
this
life
send
his
heart
thither
to
take
possession
:
which
that
wee
may
do
let
vs
lay
vp
our
treasures
there
,
that
so
our
hearts
may
bee
there
also
.
Whereas
contrariwise
hee
whose
onely
care
is
to
hourd
vp
riches
vpon
the
earth
,
doth
plainely
shew
that
this
world
is
his
natiue
home
and
Countrie
,
and
that
hee
hath
no
right
or
interest
in
the
heauenly
Canaan
.
Sect.
7.
That
our
inestimable
gaine
counteruaileth
our
temporary
forbearance
.
A
second
impediment
,
which
hindereth
men
from
doing
these
workes
of
mercy
is
,
because
they
looke
at
this
great
returne
of
gaine
,
as
being
many
yeares
and
ages
after
to
bee
receiued
;
for
though
they
like
these
heauenly
treasures
,
which
the
Lord
promiseth
to
those
,
who
by
giuing
to
the
poore
do
lend
vnto
him
;
and
cannot
but
confesse
that
God
is
the
best
and
surest
Pay-master
,
yet
they
are
discouraged
from
thus
laying
out
their
mony
,
because
he
seemeth
to
take
long
daies
of
payment
,
and
hath
appointed
the
place
of
receipt
in
another
world
,
whereas
they
,
both
for
place
and
time
are
wholy
for
the
present
,
and
in
truth
,
desire
to
be
paid
in
their
own
coine
,
that
is
,
in
transitory
and
momentary
riches
which
are
subiect
to
their
senses
.
But
to
these
I
answere
,
that
if
they
liue
onely
by
sense
and
not
by
faith
,
they
haue
indeed
little
cause
to
exchange
their
earthly
possessions
for
heauenly
treasures
,
seeing
they
can
haue
no
true
hope
of
comming
into
that
place
of
happinesse
,
or
of
inioying
those
diuine
riches
which
are
prepared
onely
for
the
faithfull
;
and
therefore
let
such
keepe
their
mony
till
it
perish
with
them
.
But
let
those
,
who
being
true
Christians
,
can
with
the
eye
of
faith
pearce
the
heauens
and
there
behold
things
inuisible
,
continually
exercise
themselues
,
in
these
workes
of
mercy
,
notwithstanding
this
discouragement
;
seeing
they
know
not
how
soone
the
Lord
will
call
them
to
account
,
and
make
all
reckoninges
straight
which
are
betweene
them
.
For
howsoeuer
they
may
conceiue
hope
of
prolonging
their
liues
to
an
hundred
yeares
,
yet
it
may
be
,
it
will
not
last
another
moneth
or
day
,
and
so
their
payment
shall
be
as
speedie
and
quicke
,
as
great
and
inestimable
.
But
say
that
the
line
of
their
life
should
outreach
the
length
of
their
longest
hopes
,
yet
haue
they
good
cause
to
lay
out
their
wealth
on
this
spirituall
and
heauenly
bargaine
.
First
,
because
if
they
will
waite
and
expect
with
patience
,
they
haue
such
a
sure
Pay-master
who
will
not
faile
to
accomplish
all
his
promises
.
According
to
that
Gal.
6.
9.
Let
vs
not
be
wearie
in
well
doing
;
for
in
due
season
wee
shall
reape
,
if
wee
faint
not
.
And
though
our
bread
seemeth
to
bee
cast
on
the
face
of
the
waters
,
and
so
euen
cast
away
,
yet
we
shall
surely
finde
it
after
many
daies
,
as
it
is
Eccles.
11.
1.
Secondly
,
the
inestimable
CHAP.
18.
Of
certaine
speciall
benefits
both
corporall
and
spirituall
promised
to
those
who
giue
liberally
to
the
releife
of
poore
.
Sect.
1.
That
he
who
releeueth
the
poore
shall
bee
blessed
in
his
posteritie
.
AND
thus
haue
I
shewed
,
that
if
by
giuing
to
the
poore
we
lend
vnto
the
Lord
,
we
shall
receiue
full
restitution
with
great
aduantage
.
Now
we
will
consider
wherein
this
restitution
is
to
be
made
,
and
in
what
things
it
principally
consisteth
;
namely
,
in
all
blessings
and
benefits
both
temporall
and
aeternall
.
The
temporall
benefits
respect
either
our
posteritie
,
or
our selues
;
for
if
we
bountifully
relieue
the
poore
,
the
reward
of
our
charitie
shall
not
only
extend
vnto
vs
,
but
also
to
our
of-spring
and
progenie
;
according
to
that
in
the
second
verse
of
this
Psalme
:
His
seede
shall
be
mighty
vpon
earth
,
the
generation
of
the
vpright
shall
be
blessed
.
So
the
Lord
promiseth
,
Esa.
58.
10.
12.
that
if
we
will
draw
out
our
soule
to
the
hungry
,
and
satisfie
the
afflicted
soule
;
the
Lord
will
not
only
satisfie
our
soules
in
drought
and
make
fat
our
bones
,
but
that
those
also
that
come
of
vs
shall
prosper
vnto
many
generations
.
Now
what
better
inheritance
can
we
leaue
to
our
children
than
the
blessing
of
God
,
which
like
an
euer-springing
fountaine
will
nourish
and
comfort
them
in
the
time
of
drought
,
when
as
our
owne
prouision
which
we
haue
left
vnto
them
may
faile
,
and
when
the
heate
of
affliction
riseth
,
will
like
standing
waters
be
dryed
vp
?
Sect.
2.
That
God
rewardeth
our
almesdeeds
with
corporall
and
earthly
blessings
.
The
temporall
benefits
which
respect
our
own
persons
are
either
corporall
or
spirituall
.
For
the
Lord
,
to
incourage
vs
in
these
workes
of
mercy
,
doth
repay
and
reward
vs
,
not
only
with
the
true
treasures
of
his
spirituall
graces
;
but
stooping
to
our
infirmitie
,
he
payeth
vs
with
our
owne
money
also
,
euen
with
the
coyne
of
worldly
blessings
which
is
so
current
among
vs
.
According
to
that
Pro.
3.
9.
10.
Honour
the
Lord
with
thy
substance
,
so
shall
thy
barnes
be
filled
with
plenty
,
and
thy
presses
shall
burst
out
with
new
wine
.
And
because
by
this
liberall
giuing
,
men
doubt
lest
they
themselues
should
come
vnto
pouertie
;
he
assureth
vs
,
that
he
who
giueth
to
the
poore
shall
not
lack
,
Pro:
28.
27.
So
that
if
we
sow
the
seede
of
our
Sect
3.
That
God
will
be
mercifull
to
those
that
shew
mercy
.
The
promises
also
of
spirituall
blessings
are
many
and
diuers
.
In
which
respect
Chrysostome
Blessed
are
the
mercifull
,
for
they
shall
obtaine
mercy
.
Now
what
an
excellent
thing
is
this
,
to
haue
the
treasures
of
Gods
mercy
in
our
owne
keeping
,
and
to
haue
the
key
in
our
hand
,
by
which
we
may
go
in
to
&
enioy
them
our
owne
pleasure
;
for
if
we
be
mercifull
to
the
poore
,
and
impart
vnto
them
some
of
our
small
store
,
the
Lord
will
be
mercifull
to
vs
,
and
communicate
vnto
vs
abundance
of
pitty
and
compassion
,
out
of
the
infinite
treasures
of
his
loue
and
goodnes
.
Sect.
4.
That
if
wee
heare
the
cry
of
the
poore
,
God
will
heare
vs
.
Esa.
58.
7.
●
.
Secondly
,
if
we
heare
&
regard
the
cry
of
the
poore
,
begging
of
vs
such
things
as
are
necessary
,
the
Lord
will
heare
our
cry
when
we
call
vpon
him
for
a
supply
of
our
wants
;
according
to
that
Esa.
58.
7.
If
thou
deale
thy
bread
to
the
hungry
,
and
bring
the
poore
that
are
cast
out
into
thy
house
&c.
Then
shalt
thou
call
,
and
the
Lord
shall
answer
;
thou
shalt
cry
,
and
he
shall
say
,
here
I
am
.
An
example
whereof
we
haue
in
Cornelius
,
who
with
his
fasting
loynes
of
the
poore
shall
blesse
vs
,
who
so
stoppeth
his
eares
at
the
cry
of
the
poore
,
he
also
shall
cry
himselfe
,
and
shall
not
be
heard
.
Sect.
5.
That
if
we
pittie
the
poore
God
will
pittie
vs
in
our
afflictions
.
Thirdly
,
if
we
pitty
the
poor
in
their
miseries
,
and
with
our
helping
hand
free
them
from
their
distresse
,
the
Lord
likewise
will
take
compassion
on
vs
in
the
time
of
our
afflictions
,
and
when
it
is
most
seasonable
will
deliuer
vs
from
them
:
according
to
that
,
Ps.
41.
1.
Blessed
is
he
that
considereth
the
poore
,
the
Lord
will
deliuer
him
in
the
time
of
trouble
.
2.
The
Lord
will
preserue
him
and
keepe
him
aliue
,
and
he
shall
be
blessed
vpon
the
earth
,
and
thou
wilt
not
deliuer
him
vnto
the
will
of
his
enemies
.
3.
The
Lord
will
strengthen
him
vpon
the
bed
of
languishing
;
thou
wilt
make
all
his
bed
in
his
sicknesse
.
So
Eccli.
29.
12.
Shut
vp
almes
in
thy
storehouses
;
and
it
shall
deliuer
thee
from
all
affliction
.
13.
It
shall
fight
for
thee
against
thine
enemies
,
better
then
a
mightie
shield
and
strong
speare
.
And
the
Lord
promiseth
that
if
we
draw
out
our
soules
to
the
hungrie
and
satisfie
the
afflicted
soule
,
then
shall
our
light
rise
in
obscuritie
,
and
our
darknesse
be
as
noone
day
;
Es.
58.
10.
wherby
is
meant
,
that
the
light
of
comfort
by
a
gracious
weeping
may
indure
for
a
night
,
but
ioy
commeth
in
the
morning
.
Fourthly
,
by
our
bountie
towardes
the
poore
we
haue
the
benefit
of
their
prayers
vnto
God
,
the
which
are
very
auaileable
for
the
obtaining
of
all
good
things
for
vs
;
the
which
argument
the
Apostle
vseth
to
incite
the
Corinthians
to
a
liberall
contribution
,
2.
Cor.
9.
14.
As
also
by
the
whilest
by
the
experiment
of
this
ministration
they
see
our
professed
subiection
to
the
Gospell
of
Christ
,
as
the
Apostle
speaketh
in
the
same
place
.
vers.
13.
Sect.
6.
That
almesdeedes
further
our
saluation
.
Finally
by
these
workes
of
mercy
wee
are
furthered
notably
in
the
way
to
saluation
,
the
which
our
Sauiour
implieth
,
whenas
hee
perswadeth
vs
to
make
vs
friends
of
the
Mammon
of
vnrighteousnes
that
when
wee
faile
they
may
receiue
vs
into
euerlasting
hee
that
is
faithfull
in
that
which
is
least
,
is
faithfull
also
in
much
:
and
he
that
is
vniust
in
the
least
,
is
vniust
also
in
much
:
If
therefore
yee
haue
not
been
faithfull
in
the
vnrighteous
Mammon
,
who
will
commit
to
your
trust
the
true
riches
?
and
if
yee
haue
not
beene
faithfull
in
that
which
is
another
mans
,
who
shall
giue
you
that
which
is
your
owne
?
So
the
Apostle
would
haue
rich
men
charged
to
do
good
,
to
be
rich
in
good
workes
,
readie
to
distribute
,
willing
to
communicate
,
that
they
might
lay
vp
store
for
themselues
,
a
good
foundation
against
the
time
to
come
,
that
they
may
lay
hold
on
eternall
life
.
1.
Tim.
6.
18.
19.
He
that
hath
mercie
on
the
poore
happie
is
he
.
And
Pro.
22.
9.
Hee
that
hath
a
bountifull
eye
shall
be
blessed
,
for
hee
giueth
of
his
bread
to
the
poore
.
And
thus
are
they
blessed
of
God
,
according
to
that
.
Deut.
15.
10.
Thou
shalt
surely
giue
to
thy
poore
brother
and
thine
heart
shall
not
bee
greeued
when
thou
giuest
vnto
him
:
because
for
this
thing
the
Lord
thy
God
,
shall
blesse
thee
in
all
thy
workes
,
and
in
all
that
thou
puttest
thine
hand
to
;
which
blessing
in
these
temporall
things
is
vnto
the
faithfull
an
earnest
and
pledge
of
their
euerlasting
blessednesse
.
And
our
Sauiour
pronounceth
them
,
blessed
who
are
mercifull
,
because
they
shall
obtaine
mercie
,
Math.
5.
7.
and
telleth
vs
,
that
if
in
stead
of
our
kinred
and
rich
friends
,
wee
will
inuite
the
poore
to
be
our
guests
,
we
shall
be
poore
that
cryed
,
and
the
fatherlesse
,
and
him
that
had
none
to
helpe
him
,
the
blessing
of
him
that
was
readie
to
perish
came
vpon
him
.
Iob.
29.
12.
13.
And
in
this
regard
,
because
our
almesdeeds
are
the
meanes
of
deriuing
vnto
vs
so
many
blessings
,
they
themselues
haue
the
name
of
a
blessing
giuen
vnto
them
by
the
Apostle
,
Sect.
7.
That
the
greatest
benefit
of
our
almes
redoundeth
to
our selues
.
Acts
20.
3●
By
all
which
it
appeareth
,
that
it
is
much
better
to
giue
then
to
receiue
,
as
it
is
Acts
20.
35.
Because
the
poore
receiue
onely
things
transitory
,
and
but
of
small
value
,
but
they
that
giue
,
things
spirituall
,
inestimable
and
heauenly
.
In
which
regard
it
may
bee
truely
sayd
,
that
as
he
who
is
mercifull
is
good
vnto
others
,
so
he
is
best
of
all
to
himselfe
;
for
whereas
hee
onely
releeueth
their
bodies
,
he
feedeth
and
refresheth
his
owne
soule
;
according
to
that
Prou.
11.
17.
The
mercifull
man
doth
good
to
his
owne
soule
.
And
ver.
25.
The
liberall
soule
shall
be
made
fat
,
and
he
that
watereth
shall
be
watered
also
himselfe
.
Whereof
it
is
that
God
is
sayd
to
haue
bestowed
,
and
the
Churches
of
Macedonia
to
haue
receiued
grace
,
when
in
their
affliction
and
pouerty
they
abounded
vnto
the
riches
of
their
liberalitie
,
and
euen
aboue
their
power
contributed
to
the
necessity
of
the
poore
Saints
.
2.
Cor.
8.
1.
2.
And
therefore
let
vs
also
labour
to
abound
in
this
grace
,
as
the
Apostle
exhorteth
.
Sect.
8.
That
fearefull
threatnings
are
denounced
against
the
vnmercifull
.
But
if
all
these
arguments
,
taken
from
our
own
good
,
will
not
perswade
vs
to
be
bountifull
in
doing
these
works
of
mercie
,
yet
let
those
thretnings
of
euils
and
comminations
of
Gods
iudgements
,
somwhat
rouze
vs
vp
to
the
performance
of
these
Christian
duties
.
For
the
Lord
so
abhorreth
the
neglect
of
them
,
that
hee
reckoneth
it
among
those
hainous
sinnes
of
Sodome
,
which
mooued
him
in
his
fearefull
wrath
to
destroy
them
with
fire
and
brimstome
from
heauen
.
Ezech.
16.
49.
Who
so
stoppeth
his
eares
at
the
crie
of
the
poore
,
he
shall
also
cry
himselfe
,
and
shall
not
bee
heard
.
That
as
they
sow
nothing
in
the
seed-time
of
this
life
,
so
they
shall
reap
nothing
in
the
haruest
of
happinesse
.
2.
Cor.
9.
6.
that
as
they
haue
sowen
only
to
the
flesh
,
so
of
the
flesh
they
shall
reap
nothing
but
corruption
.
Gal.
6.
8.
that
they
shall
lie
open
to
the
curse
He
that
giueth
vnto
the
poore
shall
not
lacke
,
but
hee
that
hideth
his
eyes
,
shall
haue
many
a
curse
.
The
which
curses
of
the
poore
he
will
heare
and
ratifie
,
according
to
the
saying
of
the
sonne
of
Syrach
.
chap.
6.
5.
Turne
not
away
thine
eie
from
the
needie
,
and
giue
him
no
occasion
to
curse
thee
.
6.
For
if
he
curse
thee
in
the
bitternesse
of
his
soule
,
his
praier
shall
bee
heard
of
him
that
made
him
.
Finally
,
the
Lord
threatneth
vnto
them
iudgement
without
mercie
who
haue
shewed
no
mercy
.
Iam.
2.
13.
To
which
purpose
one
saith
,
Thou
hast
not
beene
mercifull
,
and
thou
shallt
not
finde
mercy
,
thou
hast
not
opened
thy
gates
to
the
poore
,
and
thou
shalt
be
shut
out
of
the
gates
of
heauen
;
thou
hast
not
giuen
bread
,
and
thou
shalt
not
receiue
the
bread
of
life
.
And
againe
:
The
fruits
which
thou
shalt
reape
,
will
be
like
the
seede
which
thou
hast
sowen
.
Thou
hast
sowen
bitternesse
and
thou
shalt
reape
bitternesse
;
thou
hast
sowen
crueltie
,
and
thou
shalt
reape
cruelty
.
Thou
hast
shunned
mercie
,
and
mercy
shall
shun
thee
;
thou
hast
hated
the
poore
,
and
hee
in
like
manner
shall
hate
thee
,
who
beeing
rich
was
content
for
our
sake
to
become
poore
.
The
which
denunciation
of
iudgements
shall
accordingly
bee
executed
at
the
latter
day
,
when
vnmercifull
men
shall
bee
banished
out
of
Gods
Kingdome
,
not
only
for
hurting
the
poore
,
but
for
not
helping
them
:
nor
for
taking
away
their
bread
,
drinke
and
clothes
,
but
for
not
giuing
these
things
vnto
them
.
An
example
whereof
our
Sauiour
propoundeth
in
the
parable
of
the
CHAP.
19.
That
they
who
are
liberall
in
giuing
almes
,
shall
bee
rewarded
with
permanent
and
eternall
blessings
.
Sect.
1.
That
our
almesdeedes
shall
be
rewarded
with
permanent
blessings
.
ANd
thus
much
haue
we
spoken
of
the
manifold
blessings
&
benefits
which
are
promised
to
those
who
exercise
themselues
in
the
works
of
mercy
;
now
we
are
to
speak
of
the
durable
continuance
of
them
,
expressed
in
those
words
;
endureth
for
euer
.
The
first
word
signifying
,
that
the
fruits
of
our
almesdeedes
are
lasting
,
for
they
flie
not
from
vs
,
but
endure
;
the
other
,
that
they
are
euerlasting
,
for
they
stay
with
vs
,
not
onely
a
long
time
,
but
they
endure
for
euer
.
Concerning
the
former
,
the
benefit
of
our
almesdeedes
is
very
great
,
for
whereas
our
riches
are
in
their
own
nature
most
flitting
,
mutable
and
inconstant
,
they
being
euery
day
redie
to
leaue
vs
,
or
we
them
;
by
giuing
of
almes
they
are
preserued
for
our
vse
:
whereas
like
an
Eagle
they
are
still
ready
to
flie
away
from
vs
,
as
the
wise
man
speaketh
,
Prou.
23.
Cast
thy
bread
vpon
the
face
of
the
waters
;
for
thou
shalt
finde
it
after
many
dayes
.
Giue
a
portion
to
seuen
and
also
vnto
eight
;
for
thou
knowest
not
what
euill
shall
befall
vpon
the
earth
.
So
our
Sauiour
Math.
6.
19.
Lay
not
vp
for
your selues
treasures
vpon
earth
,
where
moth
and
rust
doth
corrupt
,
and
where
theeues
breake
through
and
steale
.
20.
But
lay
vp
for
your selues
treasures
in
heauen
,
where
neither
moth
nor
rust
doth
corrupt
,
and
where
theeues
doe
not
breake
through
and
steale
.
and
Luk.
12.
33.
Sell
that
yee
haue
and
giue
almes
,
prouide
your selues
bagges
which
waxe
not
old
,
&
treasures
in
the
heauens
that
faileth
not
,
where
no
theefe
approacheth
,
neither
moth
corrupteth
.
What
foolish
couetousnes
(
saith
one
)
is
this
which
maketh
men
hide
their
money
here
among
theeues
?
for
if
thou
louest
money
truly
,
lay
them
vp
where
they
may
be
safe
,
and
open
to
no
violence
.
For
that
which
thou
now
doest
,
sheweth
not
thy
loue
to
thy
wealth
,
but
the
mischiefes
of
thy
seruitude
,
and
that
thou
but
hereby
seekest
thine
owne
continuall
vexation
and
griefe
.
If
any
man
would
shew
thee
a
safe
place
for
thy
treasures
,
though
it
were
in
the
wildernes
,
thou
wouldest
harken
vnto
him
;
but
now
not
man
but
God
sheweth
thee
a
place
of
safety
,
not
in
the
wildernes
but
in
heauen
,
and
thou
regardest
it
not
▪
but
though
thou
shouldest
hide
them
ten
thousand
times
in
the
earth
,
thou
couldest
neuer
be
freed
from
care
.
For
howsoeuer
perhaps
thou
shouldest
not
loose
them
,
yet
thou
shouldest
neuer
be
without
the
feare
of
loosing
them
.
But
if
thou
giuest
thy
riches
to
the
poore
,
thou
shalt
be
free
from
these
feares
and
cares
.
And
which
is
more
,
thou
shalt
not
onely
safely
hide
thy
gold
,
but
thou
shalt
hereby
sow
it
,
and
receiue
plentifull
increase
which
(
herein
better
than
other
seede
)
shall
endure
for
euer
.
Sect.
2.
That
by
giuing
almes
we
lay
vp
treasures
in
our
own
country
.
But
let
vs
consider
where
this
place
of
safetie
is
,
in
which
we
are
counsailed
to
lay
vp
our
treasures
;
namely
not
in
a
strange
kingdome
whither
we
shall
not
come
our selues
,
or
being
come
thither
shall
make
but
small
stay
;
but
in
heauen
,
our
own
natiue
cuntry
,
the
place
of
our
inheritance
,
among
our
kindred
and
chiefe
friends
,
and
of
our
perpetuall
abode
and
euerlasting
habitation
;
for
they
that
feede
Christ
being
hungry
,
and
clothe
him
being
naked
in
his
poore
members
,
shall
inherite
the
heauenly
kingdome
which
God
hath
prepared
for
them
from
the
foundation
of
the
world
,
Math.
25.
deale
their
bread
to
the
hungry
and
couer
the
naked
,
shall
haue
their
righteousnes
to
go
before
them
,
&
the
glory
of
the
Lord
shall
be
their
rereward
.
Esa:
58.
8.
They
that
sell
and
giue
to
the
poore
,
that
he
who
placeth
his
treasures
on
earth
,
hath
nothing
to
expect
and
hope
for
in
heauen
:
for
why
should
he
looke
vp
into
heauen
,
who
hath
laid
vp
nothing
there
?
whatsoeuer
thou
dost
for
thy
soule
,
that
is
truly
thine
,
but
what
thou
leauest
behinde
thee
that
thou
loosest
.
Sect.
5.
That
the
reward
of
our
almes-deedes
and
the
punishment
of
their
neglect
shall
be
euerlasting
.
And
thus
we
see
the
place
where
our
riches
will
indure
and
remaine
for
vs
;
now
the
time
of
their
continuance
,
and
of
our
inioying
them
in
heauen
is
for
euer
;
in
which
respect
wee
may
truely
say
of
almes-deeds
,
that
they
are
that
meate
which
will
not
mould
,
the
drinke
that
sowreth
not
,
the
garment
that
will
not
weare
out
,
and
the
treasure
which
is
not
subiect
either
to
rust
or
stealing
;
And
this
eternity
of
reward
is
promised
in
many
places
of
Scripture
to
those
who
exercise
themselues
in
these
workes
of
mercie
.
So
Luk.
16.
9.
Make
to
your selues
friends
of
the
Mammon
of
vnrighteousnesse
,
that
when
you
faile
they
may
receiue
you
into
euerlasting
habitations
.
And
the
Apostle
would
haue
those
who
are
rich
in
the
world
to
bee
rich
also
in
good
workes
,
readie
to
distribute
,
and
willing
to
communicate
;
laying
vp
in
store
for
themselues
a
good
foundation
,
against
the
time
to
come
,
that
they
may
lay
hold
on
eternall
life
.
1.
Tim.
6.
19.
yea
so
yee
blessed
of
my
Father
inherit
the
kingdome
prepared
for
you
from
the
foundation
of
the
world
;
and
contrariwise
to
those
who
haue
not
done
these
duties
;
Depart
from
me
yee
cursed
into
euerlasting
fire
prepared
for
the
Deuill
and
his
Angels
.
The
consideration
whereof
should
bee
a
sufficient
motiue
to
stirre
vs
vp
to
the
doing
of
these
good
workes
,
though
there
were
no
other
reason
;
for
if
wee
either
loue
heauen
or
feare
hell
,
if
wee
would
be
euerlastingly
rewarded
or
would
not
bee
euerlastingly
punished
and
tormented
;
if
wee
desire
with
vnspeakable
confidence
and
ioy
to
appeare
before
our
sweete
Sauiour
and
to
our
inestimable
comfort
heare
that
blessed
sentence
;
or
would
not
be
astonished
and
perplexed
with
that
horrour
and
guilt
,
which
shall
make
vs
to
crie
out
to
the
hilles
and
rockes
to
fall
downe
and
couer
vs
from
the
presence
of
our
terrible
iudge
;
let
vs
spare
something
from
our
superfluities
,
yea
if
need
require
,
euen
from
our
necessaries
,
that
we
may
relieue
and
cherish
the
poore
distressed
members
of
Iesus
Christ
.
CHAP.
21.
Certaine
obiections
and
excuses
answered
and
taken
away
,
whereby
men
are
hindred
from
doing
the
workes
of
mercy
.
Sect.
1.
Their
obiection
answered
,
who
excuse
their
not
giuing
almes
by
their
pouertie
.
AND
thus
haue
I
propounded
many
and
weighty
reasons
,
whereby
we
may
be
induced
to
exercise
our selues
in
the
works
of
mercy
,
and
to
be
bountifull
in
relieuing
the
poore
members
of
Iesus
Christ
.
Now
it
only
remayneth
that
we
answer
some
obiections
,
which
we
haue
not
met
with
in
the
former
discourse
,
and
which
,
like
blockes
in
the
way
,
hinder
men
from
entring
into
,
or
going
forward
in
this
christian
course
.
And
of
these
some
respect
the
giuer
,
and
some
the
poore
who
are
the
receiuers
.
Concerning
the
former
;
some
will
giue
no
almes
,
pretending
that
they
are
poore
themselues
,
and
haue
nothing
for
them
when
they
craue
reliefe
.
And
surely
many
of
them
speake
more
truly
than
they
are
aware
,
for
though
they
abound
with
earthly
riches
,
yet
are
they
bare
and
beggarly
in
respect
of
the
chiefe
riches
and
spirituall
treasures
;
though
they
are
rich
in
goods
,
yet
they
are
poore
in
grace
,
poore
in
loue
towards
God
and
their
neighbours
,
poore
in
faith
and
in
obedience
,
and
poore
in
pitty
,
mercy
and
compassion
towards
their
brethren
,
which
maketh
them
so
niggardly
and
close-handed
,
that
they
will
part
with
nothing
for
their
reliefe
.
But
herein
commonly
they
thinke
themselues
rich
enough
,
and
contrariwise
they
pretend
that
they
are
poore
in
worldly
wealth
,
wherein
they
haue
not
only
sufficiency
,
but
also
superfluitie
&
abundance
.
For
these
who
haue
nothing
for
the
poore
which
craue
reliefe
,
haue
plenty
&
too
much
to
bestow
vpon
idle
,
vnprofitable
and
wicked
vses
.
They
haue
not
for
the
poore
a
few
scraps
to
preserue
them
from
perishing
with
hunger
,
but
they
haue
enough
for
themselues
to
pamper
their
bellies
,
and
with
the
rich
glutton
to
fare
delicately
euery
day
.
They
haue
inough
to
entertaine
their
rich
freinds
with
superfluous
pompe
and
plenty
;
and
they
who
will
not
leaue
them
to
their
owne
appetite
,
but
presse
them
with
their
importunitie
to
eate
still
more
,
when
already
they
haue
eaten
inough
and
too
much
,
will
not
allow
some
small
pittance
to
the
poore
to
keep
them
from
famishing
.
They
who
make
no
spare
of
their
most
costly
wines
,
but
swallow
them
downe
themselues
with
great
excesse
;
and
prouoke
,
yea
euen
compell
others
to
drinke
of
them
vnto
drunkennes
,
will
not
giue
a
little
small
drinke
to
the
poore
members
of
Iesus
Christ
to
quench
their
thirst
.
They
haue
not
for
the
poore
some
out-worne
and
cast
apparell
to
couer
their
nakednes
,
and
keepe
their
bodies
from
the
iniuries
of
the
winde
and
weather
;
but
they
haue
inough
not
only
for
their
owne
vse
,
but
also
for
pride
and
ostentation
;
their
chests
full
thrust
of
rich
clothing
,
and
their
wardrops
throughly
furnished
with
gorgeous
garments
,
which
serue
for
little
other
vse
,
than
to
keep
those
from
sloth
and
idlenesse
,
that
keepe
them
from
moulding
and
moth-eating
;
and
whereas
they
haue
no
course
clothes
to
couer
naked
Christ
,
they
haue
costly
ornaments
for
their
walls
of
Arras
and
Tapestry
.
Finally
,
they
haue
not
a
few
pence
to
spare
for
the
relieuing
of
those
who
are
in
extreame
necessitie
;
but
they
haue
many
shillings
and
pounds
to
spend
wastfully
and
riotously
,
vpon
dicing
&
gaming
,
vaine
sights
,
obscaene
stage
playes
,
and
vpon
all
other
sinfull
pleasures
and
worldly
delights
which
their
carnall
appetite
any
way
desireth
.
But
what
a
fearefull
account
haue
these
men
to
make
in
the
day
of
iudgment
,
when
as
they
shall
make
their
reckoning
vnto
God
,
Item
so
much
spent
in
excesse
and
superfluitie
,
and
so
little
in
performing
the
workes
of
mercy
;
so
much
laid
out
vpon
worldly
vanities
and
sinfull
pleasures
,
and
so
little
for
good
vses
,
and
especially
for
relieuing
Christ
in
his
poore
members
.
Sect.
2.
That
we
ought
to
giue
something
to
the
poore
,
euen
out
of
our
meane
estates
.
But
say
thou
hast
but
a
mediocritie
of
estate
,
and
doest
not
attaine
vnto
such
plenty
or
superfluitie
;
Sect.
3.
Their
obiection
answered
,
who
put
off
this
duty
to
those
who
are
richer
.
Yea
but
there
are
many
richer
,
and
therefore
this
dutie
of
giuing
almes
lyeth
rather
vpon
them
than
vpon
thee
,
who
art
but
poore
and
of
small
meanes
in
comparison
of
them
,
and
if
they
neglect
to
giue
,
much
more
mayest
thou
(
as
thou
supposest
)
and
yet
be
excused
before
God
.
I
answer
first
,
that
none
are
excepted
,
but
euery
one
is
to
giue
according
to
his
abilitie
;
wherein
if
thou
failest
,
their
neglect
will
not
excuse
thee
,
for
their
example
is
no
president
,
but
euery
one
must
beare
their
owne
sinne
.
Secondly
,
if
hauing
little
,
thou
art
content
in
obedience
to
God
,
to
part
with
somewhat
,
thou
performest
a
duty
the
more
acceptable
to
God
,
and
in
the
day
of
Christs
appearing
,
thou
shalt
be
so
much
the
more
richly
rewarded
;
and
for
the
present
,
thy
worke
shall
be
so
much
the
more
commendable
:
as
we
see
in
the
example
of
the
poore
widdow
and
the
Macedonians
,
who
are
so
much
commended
for
parting
with
somewhat
out
of
their
small
store
.
Thirdly
,
if
thou
wilt
not
liue
by
precepts
but
by
examples
,
why
doest
thou
propound
them
for
thy
patterne
,
who
are
carnall
and
couetous
,
and
not
rather
the
example
of
our
Sauiour
Christ
,
and
the
holy
men
of
God
,
whose
bounty
euen
out
of
their
pouertie
,
is
for
this
very
purpose
recorded
in
the
Scriptures
?
Lastly
,
thou
must
consider
,
if
thou
art
poore
,
that
almesdeedes
are
a
notable
meanes
to
make
thee
richer
,
as
being
a
spirituall
kinde
of
husbandrie
and
merchandize
,
wherein
if
we
labor
and
trade
,
wee
shall
thereby
haue
our
wealth
increased
.
Now
no
man
in
his
right
wits
hauing
small
store
of
corne
will
omit
to
sow
it
,
because
others
neglect
the
seasonable
seede-time
who
haue
greater
plenty
;
no
wise
merchant
will
refuse
to
trade
and
lay
out
his
money
vpon
a
good
bargaine
,
because
those
who
haue
greater
stockes
will
not
imploy
them
,
but
so
much
the
rather
they
will
sow
and
trade
,
that
their
store
&
stocke
may
be
increased
;
and
why
then
should
we
be
lesse
wise
in
spirituall
things
,
seeing
we
may
be
assured
,
that
we
shall
receiue
a
greater
and
better
encrease
?
Sect.
4.
An
obiection
answered
,
grounded
vpon
the
poores
vnthankfulnesse
.
Thirdly
,
it
is
obiected
that
the
poore
are
now
adaies
so
vnthankfull
,
that
all
is
lost
which
is
bestowed
vpon
them
;
for
though
wee
giue
them
neuer
so
largely
,
they
will
not
affoord
vs
so
much
as
a
good
report
;
if
we
neede
their
helpe
they
are
to
seek
,
and
they
will
not
take
any
paines
for
vs
,
to
watch
with
vs
when
we
are
sick
,
or
to
work
for
vs
,
when
we
neede
their
labour
.
I
answer
,
that
if
in
giuing
thy
almes
thou
aimest
at
these
ends
,
thou
art
rightly
serued
;
for
they
did
not
spring
out
of
the
fountain
of
charity
,
but
selfe-loue
and
worldly
respects
,
and
were
done
for
thine
owne
praise
or
profit
,
and
not
because
God
requireth
these
duties
at
thy
hands
;
the
which
is
not
to
doe
workes
of
mercy
,
but
to
put
out
thy
money
to
vsurie
for
thine
owne
aduantage
.
Secondly
,
I
may
say
of
almes
,
as
the
heathen
man
of
benefits
,
that
if
we
bee
so
curious
in
auoiding
the
giuing
of
our
almes
to
those
who
are
vngratefull
,
wee
shall
giue
none
at
all
,
and
so
these
good
deedes
will
perish
in
our
owne
hands
for
want
of
doing
them
,
for
feare
lest
they
should
perish
in
the
hands
of
others
.
According
to
that
Eccles.
11.
4.
He
that
obserueth
the
wind
shall
not
sow
,
and
hee
that
regardeth
the
cloudes
shall
not
reape
.
And
elsewhere
;
What
great
thing
were
it
to
doe
good
vnto
manie
,
if
none
should
deceiue
vs
?
but
it
is
true
vertue
to
giue
when
wee
hope
not
for
any
recompence
,
Senec.
de
benef
.
ib.
1.
cap.
1.
no
not
so
much
as
thankes
.
So
that
though
all
hope
were
cut
off
to
finde
a
thankefull
man
,
I
had
ratber
receiue
nothing
then
not
giue
,
because
hee
is
more
faultie
who
giueth
not
,
then
he
who
hauing
receiued
a
good
turne
is
vnthankefull
.
And
againe
:
Is
hee
vngratefull
?
he
hath
therein
not
iniured
me
,
but
himselfe
.
I
haue
done
my
duty
when
I
gaue
.
Nor
will
I
for
this
giue
more
slowly
,
but
with
greater
diligence
:
for
Non
est
magni
animi
dare
&
perdere
,
sed
perdere
&
dare
.
Senec.
de
Ben●f
.
lib.
7.
cap.
32.
what
I
haue
cast
away
vpon
this
man
,
I
shall
find
among
others
,
Yea
,
I
will
giue
vnto
the
same
man
againe
,
and
(
like
a
good
husband-man
)
I
will
ouercome
the
barrennesse
of
the
soile
,
with
my
care
and
painefull
tillage
;
neither
is
it
any
great
matter
to
giue
and
lose
,
but
to
lose
and
giue
.
And
yet
Christian
benificence
goeth
further
,
requiring
that
wee
should
giue
,
not
onely
to
those
who
are
vngratefull
and
doe
vs
no
good
,
but
also
to
such
as
are
enemies
and
doe
vs
hurt
:
according
to
that
Rom.
12.
20.
If
thine
enemie
hunger
feede
him
,
if
he
thirst
giue
him
drinke
,
because
by
this
meanes
,
wee
shall
ouercome
euill
with
good
,
our
greatest
enemie
being
no
more
able
to
beare
malice
when
we
loade
him
with
benefits
,
then
his
head
is
able
to
beare
fiery
coales
that
are
cast
vpon
it
.
But
say
we
should
not
ouercome
them
with
our
kindnesse
,
yet
it
shall
bee
a
noble
worke
,
and
worth
our
labour
,
to
ouercome
our selues
;
say
,
that
he
offendeth
through
his
vngratefulnesse
,
let
him
beare
his
sinne
,
and
let
vs
doe
our
dutie
;
for
it
is
too
much
charitie
towards
another
man
,
to
commit
a
certaine
sinne
,
in
not
giuing
;
because
we
ghesse
that
he
will
sinne
in
his
receiuing
;
and
to
preuent
the
fault
of
another
,
by
committing
a
greater
in
our
owne
person
.
Finally
,
let
vs
remember
,
that
what
wee
giue
vnto
the
poore
,
we
lend
vnto
the
Lord
,
and
therefore
though
Sect.
3.
Their
obiection
answered
,
who
say
that
the
poore
are
wicked
.
Fourthly
,
it
is
obiected
that
the
poore
now
adaies
are
so
wicked
and
euill
that
they
deserue
no
releefe
,
and
what
is
giuen
vnto
them
,
is
but
cast
away
,
seeing
it
doth
but
maintaine
them
in
their
vngodly
courses
.
To
which
I
answer
,
that
this
should
not
discourage
vs
from
giuing
,
but
make
vs
more
diligent
in
seeking
out
those
who
are
worthy
to
be
releeued
.
The
husband-man
doth
not
refuse
altogether
to
sow
his
seede
,
because
there
are
some
grounds
so
barren
,
that
they
will
beare
nothing
but
weedes
and
thistles
;
but
this
maketh
him
carefull
either
to
looke
out
more
fruitfull
soile
,
which
will
returne
fruitfull
increase
,
or
with
his
good
husbandry
to
make
that
which
in
it selfe
is
bad
,
to
becom
better
;
neither
doth
he
expect
that
all
hee
soweth
should
prosper
and
increase
his
haruest
,
seeing
some
falleth
by
the
way-side
,
and
is
trodden
vnder
foot
,
some
is
deuoured
by
the
fowles
which
prey
vpon
it
,
and
some
falleth
among
the
stones
,
or
is
so
choaked
with
weedes
and
thornes
,
that
it
thriueth
not
.
And
so
the
wise
merchant
giueth
not
ouer
trading
,
because
some
of
the
goods
which
he
aduentureth
,
is
lost
by
shipwracke
,
pirates
,
banquerouts
and
other
casualties
,
but
is
so
much
the
more
diligent
in
his
imployments
,
and
sendeth
out
his
goods
into
many
places
,
that
his
gains
at
one
time
,
may
counteruaile
and
exceede
his
losses
at
another
:
And
so
the
miscarrying
of
some
part
of
our
almes
,
should
not
discourage
vs
in
sowing
the
seedes
of
our
beneficence
,
nor
make
vs
giue
ouer
our
spirituall
merchandize
,
but
cause
vs
rather
to
exercise
our selues
in
these
Christian
duties
with
more
diligence
,
that
the
well-bestowing
of
almes
at
one
time
,
may
make
amends
for
that
which
at
another
time
is
cast
away
and
perisheth
;
according
to
that
Eccles.
11.
6.
In
the
euening
sow
thy
seed
,
and
in
the
morning
with-hold
not
thine
hand
;
for
thou
knowest
not
whether
shall
prosper
,
either
this
or
that
,
or
whether
they
both
shall
bee
alike
good
.
And
our
Sauiour
would
not
haue
vs
to
bee
too
scrupulous
,
but
would
haue
vs
to
giue
vnto
euerie
one
that
asketh
of
vs
,
namely
,
when
as
wee
see
that
they
are
in
great
necessitie
.
For
to
bee
ouer-iealous
and
suspicious
without
apparant
reason
,
is
to
proclaime
that
wee
are
vtterly
destitute
of
Christian
charity
;
for
the
Apostle
telleth
vs
,
that
loue
thinketh
no
euill
,
it
beleeueth
all
things
,
it
hopeth
all
things
.
1.
Cor.
13.
5.
7.
Yea
,
but
experience
teacheth
the
poore
mans
dissembling
proclaymeth
the
inhumanitie
of
the
rich
.
For
when
by
begging
,
and
crouching
,
and
speaking
words
to
moue
piety
,
and
looking
heauily
,
and
weeping
bitterly
he
cannot
in
the
whole
day
get
necessarie
foode
;
he
is
put
to
deuise
artificiall
shifts
,
which
doe
not
so
much
disgrace
him
,
as
those
who
driue
him
to
these
extremities
.
And
therefore
he
is
worthy
pitty
,
whose
necessitie
inventeth
these
arts
;
and
wee
innumerable
punishments
,
who
bring
the
poore
by
our
obduratenesse
into
this
necessitie
.
For
if
ordinarie
meanes
would
moue
vs
,
he
would
not
wrong
vs
,
or
himselfe
by
vsing
those
which
are
extraordinarie
.
Sect.
6.
Reasons
why
we
should
not
be
ouer
scrupulous
.
Let
not
therefore
the
poores
vnworthinesse
hinder
our
bounty
,
but
taking
reasonable
care
to
bestow
our
almes
as
well
as
we
can
,
let
vs
continually
exercise
our selues
in
these
works
of
mercy
.
And
to
this
purpose
let
vs
consider
,
that
if
we
bee
ouer-curious
in
choosing
,
we
shall
neglect
our
dutie
and
not
giue
at
all
;
according
to
that
,
He
that
obserueth
the
winde
shall
not
sow
,
and
he
that
regardeth
the
clouds
shall
not
reape
.
Bee
not
(
saith
one
)
ouer
carefull
and
curious
,
in
examining
Olympiodorus
in
Eccles.
11.
those
to
whom
thou
shouldest
giue
;
as
whether
he
be
a
beleeuer
or
an
infidell
,
iust
or
vniust
;
for
if
thou
hangest
thus
in
suspence
,
thou
wilt
let
the
seasonable
seed-time
passe
,
and
so
finde
nothing
to
reape
in
the
time
of
haruest
.
Secondly
,
let
vs
set
before
vs
the
example
of
our
heauenly
father
,
who
maketh
his
sunne
to
rise
on
the
euill
and
on
the
good
,
and
sendeth
raine
on
the
iust
and
on
the
vniust
,
that
so
let
vs
not
(
as
the
Apostle
exhorteth
)
be
ouercome
of
euill
,
but
ouercome
euill
with
goodnes
:
for
it
Be
not
ouer
diligent
in
examining
,
who
is
worthy
the
almes
thou
giuest
and
who
is
vnworthy
,
seing
it
is
better
to
giue
to
the
vnworthy
for
the
loue
of
the
worthy
,
than
to
hazard
it
,
that
he
who
is
worthy
should
be
defrauded
of
his
due
,
for
the
suspicion
of
his
vnworthines
.
4ly
let
vs
consider
that
mercy
looketh
not
after
merit
but
after
miserie
and
extreame
necessitie
;
and
,
chiefly
intendeth
to
relieue
their
pouertie
,
and
not
to
examine
their
righteousnes
.
It
is
one
thing
(
saith
Chrysostome
)
to
be
a
Iudge
,
and
another
to
be
Chrysost.
de
Lazaro
,
Conc
2.
Tom.
2.
col.
1350
N●m
ad
h●c
vt
pauper
dignus
●ab●●tur
eleem●s●●a
,
satis
est
●g●●●as
&c.
N●c
moribus
camus
sed
homini
&c.
Ibid●m
.
a
giuer
of
almes
:
and
therefore
they
are
called
almes
,
because
we
also
giue
them
to
those
that
are
vnworthy
.
And
againe
;
Only
the
want
and
penurie
of
the
poore
man
maketh
him
fit
to
receiue
an
almes
&c.
Neither
doe
we
giue
to
the
manners
but
to
the
man
,
nor
doe
we
take
compassion
on
him
for
his
vertue
,
but
for
his
miserie
.
Fifthly
,
let
vs
know
that
if
God
should
take
the
same
course
with
vs
as
we
doe
with
the
poore
,
and
examine
our
merits
and
deserts
before
he
would
bestow
his
gifts
vpon
vs
,
we
should
neuer
haue
our
requests
granted
,
but
hopelesly
perish
in
our
wants
and
miseries
.
Sixtly
,
let
vs
forbeare
these
ouer
strict
examinations
of
the
poore
that
craue
our
helpe
,
seing
we
shall
not
so
much
comfort
and
refresh
them
by
our
gifts
,
as
vexe
and
torment
them
by
our
harsh
maner
of
giuing
.
To
which
purpose
Chrysostome
demandeth
:
Chrys.
in
Math
10
Homil.
36.
Tom.
2.
Col.
328
Why
doest
thou
(
saith
he
)
afflict
the
distressed
and
wretched
soule
?
he
flyeth
vnto
thee
as
vnto
a
safe
harbour
,
and
why
then
doest
thou
raise
against
him
these
waues
and
billowes
,
and
tossest
him
with
a
greater
tempest
than
that
of
his
pouertie
?
why
doest
thou
condemne
him
to
the
suffring
of
further
miserie
?
would
he
thinkest
thou
haue
come
vnto
thee
,
if
he
had
expected
such
hard
measure
?
or
if
he
looked
for
such
entertaynment
,
and
yet
would
come
,
his
case
is
to
be
pittied
so
much
the
more
,
because
he
was
thrust
into
thy
presence
by
meere
necessitie
.
Finally
,
consider
that
though
the
poore
be
vnworthy
to
whom
thou
giuest
,
yet
God
is
worthy
for
whose
sake
thou
giuest
;
and
if
thou
giuest
in
obedience
to
his
commandement
,
though
it
be
cast
away
in
respect
of
the
party
who
receiueth
thy
almes
,
yet
not
vnto
thee
who
bestowest
them
;
and
though
in
respect
of
their
vnthankfulnesse
and
wickednesse
thou
mayest
justly
complaine
with
the
Prophet
,
in
another
case
,
that
all
that
thou
hast
done
for
thy
iudgment
is
with
the
Lord
,
and
thy
workes
with
thy
God
,
who
will
in
no
case
suffer
it
to
go
vnrewarded
.
Sect.
7.
Their
obiection
answered
,
who
refuse
to
giue
,
because
they
haue
many
children
.
The
last
obiection
which
worldlings
make
against
the
exercise
of
the
workes
of
mercy
is
,
that
they
haue
a
great
charge
and
many
children
,
and
therefore
they
must
not
giue
away
their
goods
to
strangers
,
for
the
Apostle
teacheth
vs
,
that
Parents
must
lay
vp
for
their
children
,
and
that
he
who
neglecteth
this
dutie
,
hath
denyed
the
faith
,
and
is
worse
than
an
Infidell
.
Unto
whom
I
might
Ne
transferant
culpam
in
insontes
,
let
them
not
lay
the
blame
vpon
those
who
are
innocent
;
for
they
who
are
miserable
hauing
wife
and
children
,
would
not
be
liberall
if
they
were
without
them
.
Againe
,
was
not
the
Gospell
written
as
well
to
the
marryed
as
vnmarryed
,
to
Parents
,
as
well
as
those
who
haue
no
children
?
and
are
not
therefore
both
alike
to
yeeld
obedience
,
and
equally
bound
to
performe
these
works
of
mercy
?
Did
they
desire
of
God
children
to
this
end
,
that
they
might
pleade
by
them
a
priuiledge
to
neglect
his
commandements
?
or
may
they
not
iustly
feare
if
they
thus
abuse
the
blessing
of
posteritie
,
that
God
will
lessen
their
number
,
lighten
them
of
this
charge
,
and
so
take
away
their
excuse
,
by
depriuing
them
of
their
chiefest
comfort
?
the
which
should
be
iust
with
God
thus
to
punish
them
,
seeing
they
make
idolls
of
them
,
louing
them
better
than
they
do
God
that
gaue
them
.
But
thy
children
are
deare
vnto
thee
and
must
be
prouided
for
.
And
good
reason
;
yet
let
thy
God
be
dearer
,
and
let
them
not
make
thee
to
neglect
him
,
who
gaue
thee
to
thy selfe
,
and
them
vnto
thee
,
and
hath
prouided
all
that
thou
injoyest
,
both
for
thee
and
them
.
Prouide
for
them
competencie
and
sufficiencie
,
but
deny
not
vnto
God
of
thy
abundance
and
superfluitie
.
De
Disciplina
Christ
.
cap.
1.
Tom.
9.
col.
914.
Christ
(
saith
Austin
)
asketh
,
yet
doth
not
receiue
,
and
thou
scandalizest
thy
profession
of
piety
with
words
of
crueltie
,
saying
,
what
shall
I
reserue
for
my
children
?
I
oppose
Christ
vnto
thee
,
and
thou
re-objectest
thy
children
vnto
me
.
But
this
no
doubt
is
great
iustice
,
that
thy
sonne
should
be
left
enough
to
maintaine
his
riotous
expences
,
and
that
thy
God
should
want
necessaries
?
For
hast
thou
not
read
,
hast
thou
not
obserued
,
when
yee
haue
not
done
it
to
one
of
these
little
ones
,
yee
haue
not
done
it
vnto
me
?
hast
thou
not
read
?
hast
thou
not
feared
?
Behold
who
it
is
that
wanteth
and
asketh
,
and
doest
thou
begin
to
number
thy
children
?
Number
them
and
spare
not
,
but
among
them
reckon
thy
Lord
as
one
of
the
number
.
If
thou
hast
one
,
let
him
be
the
second
;
if
two
,
the
third
;
if
three
,
the
fourth
&c.
For
thou
knowest
what
thy
God
is
who
hath
giuen
thee
whatsoeuer
thou
hast
,
and
will
richly
recompence
what
thou
returnest
vnto
him
:
but
thou
knowest
not
what
thy
children
will
proue
,
perhaps
ingratefull
,
and
will
not
remember
thee
for
thy
bounty
;
it
may
be
wasters
and
prodigalls
,
who
will
wickedly
and
riotously
spend
,
what
thou
hast
as
wickedly
gotten
and
reserued
.
Yea
it
may
be
that
the
wealth
which
thou
leauest
them
will
be
the
cause
,
at
least
the
occasion
of
their
euerlasting
ruine
,
whereas
thereby
they
are
furthered
in
the
fruition
of
their
sinfull
pleasures
,
and
inabled
with
more
freedome
to
runne
on
and
perish
in
their
vngracious
and
wicked
courses
.
Sect.
8.
We
shew
our
loue
towards
our
children
when
we
are
bountifull
towards
the
poore
.
Yea
but
thy
loue
and
care
ouer
thy
children
is
so
great
,
that
nothing
can
make
thee
to
neglect
it
.
Be
it
so
.
Yet
loue
them
wisely
,
and
take
care
to
prouide
so
for
them
,
as
that
their
estate
may
be
sure
and
durable
.
Now
whether
is
this
better
effected
by
thine
own
prouision
,
or
by
the
leauing
them
to
the
good
blessing
of
God
in
a
moderate
estate
,
and
to
the
wise
and
gracious
guidance
of
his
speciall
prouidence
?
This
question
is
easily
determined
,
for
though
thou
prouidest
must
abundantly
for
them
,
their
state
is
subiect
to
such
innumerable
casualties
,
that
out
of
the
highest
flow
of
plentie
,
they
may
easily
be
brought
to
as
great
an
ebbe
of
want
and
penurie
.
They
may
be
oppressed
by
those
who
are
more
mighty
,
or
defrauded
by
those
that
are
more
craftie
;
the
Princes
iust
displeasure
,
or
their
owne
faultinesse
,
may
turne
them
out
of
all
,
or
in
this
cunning
age
,
wherein
there
are
none
more
skilfull
to
builde
strongly
,
then
others
are
to
vndermine
and
supplant
,
there
may
some
cracke
or
flaw
be
found
in
their
title
,
and
so
for
want
of
words
or
letters
to
carrie
it
,
thy
children
may
be
depriued
of
the
benefit
of
thy
care
and
prouidence
.
But
if
God
take
the
care
&
charge
ouer
them
,
he
is
such
a
faithfull
Tutor
and
powerfull
Guardian
and
Protectour
,
that
none
shall
be
able
to
wrest
their
portion
and
patrimonie
out
of
his
hands
.
Now
what
is
the
meanes
whereby
thou
maiest
make
thy
children
Gods
wards
and
pupills
,
how
maiest
thou
procure
for
them
his
blessings
,
and
assure
them
of
the
gracious
protection
of
his
all-ruling
prouidence
?
surely
not
by
greedy
couetousnesse
and
immoderate
care
in
hourding
vp
for
them
excessiue
wealthe
,
nor
by
neglecting
the
workes
of
mercie
and
the
releeuing
of
the
poore
,
that
thou
maiest
leaue
to
thy
children
abundant
riches
.
For
how
is
it
likely
that
hee
will
blesse
vnto
them
thine
estate
which
is
gotten
and
raked
together
by
vniust
keeping
that
,
which
he
hath
inioyned
thee
to
bestow
,
and
by
the
vtter
neglect
and
contempt
of
his
commandement
?
or
that
God
will
regard
and
feede
thy
children
who
hast
neglected
his
and
suffred
them
to
pine
and
perish
for
want
of
reliefe
?
But
the
onely
meanes
to
obtaine
Gods
blessing
vpon
thy selfe
and
thy
posteritie
,
is
to
obey
his
commandements
,
to
trust
him
vpon
his
word
,
and
to
giue
liberally
vnto
the
poore
.
For
the
righteous
man
who
is
mercifull
and
lendeth
,
not
onely
himselfe
,
but
his
seede
also
is
blessed
.
Psal.
37.
26.
Hee
doth
not
say
that
his
we
performe
for
the
good
and
aduancement
of
our
children
,
whatsoeuer
we
wisely
detract
from
their
portion
,
for
the
doing
of
these
workes
of
mercie
.
And
therefore
let
not
our
children
hinder
vs
from
relieuing
the
poore
,
but
rather
let
vs
in
Christian
discretion
do
it
more
freely
,
that
so
wee
may
bring
Gods
blessing
vpon
our
posteritie
,
and
moue
him
with
his
gracious
prouidence
to
protect
and
watch
ouer
them
;
and
the
greater
care
wee
haue
of
their
benefit
and
welfare
,
so
much
the
rather
let
vs
commend
them
vnto
God
,
who
will
take
care
of
them
when
our
care
shall
cease
and
do
them
no
good
Sect
9.
No
reason
why
we
should
neglect
the
poore
to
leaue
our
children
rich
.
Finally
though
we
are
assured
,
that
the
goods
which
we
spare
from
the
releife
of
the
poore
and
leaue
to
our
children
,
should
prosper
with
them
,
and
make
them
great
on
the
earth
,
yet
were
there
no
reason
why
for
this
wee
should
neglect
these
workes
of
mercie
?
for
why
shouldest
thou
loue
thy
children
better
then
thine
owne
person
,
and
in
prouiding
for
them
neglect
thy selfe
?
yea
why
shouldest
thou
preferre
their
wealth
before
thine
own
soule
,
&
their
flourishing
estate
in
the
world
,
which
is
but
momentany
&
mutable
,
before
the
fruition
of
those
ioyes
which
are
infinite
and
euerlasting
?
what
will
it
profit
thee
when
thou
appearest
before
thy
judge
to
alleadge
,
that
thou
hast
plaide
the
good
husband
,
and
prouided
liberally
for
thine
owne
children
,
when
hee
shall
lay
it
to
thy
charge
,
that
to
doe
thus
,
thou
hast
neglected
and
starued
his
?
what
comfort
will
it
be
vnto
thee
,
if
for
getting
some
trifles
for
thy
posteritie
on
earth
,
thou
hast
lost
heauen
,
or
to
remember
that
thy
children
ruffle
it
out
in
worldly
wealth
and
superfluous
abundance
,
when
thou
shalt
be
stripped
of
all
,
and
want
a
droppe
of
cold
water
to
coole
thy
scorching
heate
?
And
therefore
prouide
for
thy
children
with
a
good
conscience
,
and
so
as
that
thou
neglect
not
the
poore
members
of
Christ
:
that
God
may
blesse
thy
prouision
vnto
them
in
this
life
;
and
prouide
for
thee
and
for
them
,
if
they
walk
in
thy
waies
,
eternall
mansions
and
an
inheritance
immortall
,
vndefiled
,
and
that
passeth
not
away
,
in
the
kingdome
of
heauen
.
The
which
he
vouchsafe
vs
who
hath
bought
it
for
vs
,
Iesus
Christ
the
righteous
;
To
whom
with
the
Father
,
and
the
Holy
Spirit
,
be
all
praise
and
glory
,
power
&
dominion
,
both
now
and
for
euermore
.
AMEN
.